Page 1


ูก


‫ﺗﺮﲨﺔ ﻛﺘﺎﺏ‬ ‫) ‪(Kalbin Zümrüt Tepeleri-‬‬

‫ﻋﻦ ﺍﻟﺘﺮﻛﻴﺔ‬

‫‪3‬‬ ‫‪‬א‪‬א‪‬א‪‬‬ ‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬ ‫‪١٤٢٦‬ﻫ ‪٢٠٠٦ -‬ﻡ‬

‫‪DARALNİLE‬‬ ‫‪Emniyet Mah. Huzur Sok. No: 5‬‬ ‫‪34676 Üsküdar – İstanbul / Türkiye‬‬ ‫‪Tel: +90 216 3186011 Faks: +90 216 3185314‬‬

‫ﻣﺮﻛﺰ ﺍﻟﺘﻮﺯﻳﻊ ‪ /‬ﻓﺮﻉ ﺍﻟﻘﺎﻫﺮﺓ‬ ‫ﺍﻟﻌﻨﻮﺍﻥ‪ ٧ :‬ﺵ ﺍﻟﱪﺍﻣﻜﺔ – ﺍﳊﻲ ﺍﻟﺴﺎﺑﻊ – ﻡ‪ .‬ﻧﺼﺮ – ﺍﻟﻘﺎﻫﺮﺓ‬ ‫ﺗﻠﻴﻔﻮﻥ ﻭﻓﺎﻛﺲ‪+٢٠٢٢٦١٩٢٠٤ :‬‬ ‫ﺍﶈﻤﻮﻝ‪٠٠٢٠١٢٣٧٨٥١٩٢ :‬‬ ‫ﲨﻬﻮﺭﻳﺔ ﻣﺼﺮ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺍﻟﱪﻳﺪ ﺍﻷﻟﻜﺘﺮﻭﱐ‬ ‫‪www.daralnile.com‬‬

‫‪2‬‬






3


 ‫א‬  ‫א‬‫א‬‫א‬ (‫)ﺍﳌﺆﻟﻒ‬

٤


‫‪‬‬

‫‪‬‬

‫‪‬‬

‫ﻫﺬﺍ ﻛﺘﺎﺏ ﻳﺮﺳﻢ ﻓﻴﻪ ﻣﺆﻟﻔﻪ – ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻓﺘﺢ ﺍﷲ ﮔﻮﻟﻦ – ﻃﺮﻳﻖ ﺍﺭﺗﻘﺎﺀ‬ ‫ﺍﻟﻘﻠﺐ ﺍﻹﻧﺴﺎﱐ ﰲ ﻣﻌﺎﺭﺝ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻫﻲ ﺃﺭﻗﻰ ﻣﻌﺎﺭﻑ ﺍﻹﻧﺴﺎﻥ ﻗﺎﻃﺒﺔﹰ‪،‬‬ ‫ﻭ ﹸﻛﻞﱡ ﻣﻌﺮﻓﺔ ﺩﻭ‪‬ﺎ ﻣﺪﻳﻨ ﹲﺔ ﳍﺎ‪ ،‬ﻭﻇ ﱞﻞ ﻣﻦ ﻇﻼﳍﺎ‪ ،‬ﻭﺃﺛ ‪‬ﺮ ﻣﻦ ﺃﺛﺎﺭﻫﺎ‪ .‬ﻭﻗﺪ ﺍﺳـﺘﻌﺎﻥ‬ ‫ﺍﻟﺸﻴﺦ ﰲ ﺭﺳﻢ ﻣﻌﺎﱂ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺑﺘﺠﺎﺭﺑﻪ ﺍﻟﺬﺍﻧﻴﺔ‪ ،‬ﻭﺑﺘﺠﺎﺭﺏ ﲨﻬﺮﺓ ﻣﻦ ﻓﻀﻼﺀ‬ ‫‪‬ﻣ ‪‬ﻦ ﺳﻠﻚ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﻧﻔﺴﻬﺎ ﻣﻦ ﻋﻈﻤﺎﺀ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﻠﺘﺰﻣﲔ ﺑﻜﺘﺎﺏ ﺍﷲ ﻭﺳـﻨﺔ‬ ‫ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻭﺍﻟﺘﺼﻮﻑ – ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻮﻧﻪ ﲡﺎﺭﺏ ﻧﻔﻮﺱ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﺰﻛﻴﺔ‪ ،‬ﻭﻣﻌﺎﻧﺎﺓ‬ ‫ﺃﺭﻭﺍﺡ ﻳﻀﻨﻴﻬﺎ ﺍﻟﺸﻮﻕ ﺇﱃ ﺍﷲ‪ ،‬ﲣﺘﻠﻒ ﻣﻦ ﻣﺘﺼﻮﻑ ﺇﱃ ﺁﺧﺮ – ﻏﲑ ﹶﺃﻥﱠ ﳎﻤـﻮﻉ‬ ‫ﻫﺬﻩ ﺍﻟﺘﺠﺎﺭﺏ ﻭﺍﳋﱪﺍﺕ ﺍﳌﺘﺮﺍﻛﻤﺔ ﻭﺍﻟﱵ ﺗﻨﺎﻗﻠﻬﺎ ﺍﻟﺼﻮﻓﻴﺔ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﻋـ ‪‬ﱪ‬ ‫ﻗﺮﻭﻥ ﻣﺘﺘﺎﻟﻴﺔ ﲢﻮﻟﺖ ﺇﱃ ﻋﻠﻢ ﻟﻪ ﺃﺻﻮﻟﻪ ﻭﻗﻮﺍﻋﺪﻩ ﻭﻣﺼﻄﻠﺤﺎﺗﻪ‪ .‬ﻣﺜﻠﻤﺎ ﺃﻥ ﻟﻜﻞ ﻋﻠﻢ‬ ‫ﻟﻪ ﺃﺻﻮﻟﻪ ﻭﻗﻮﻋﺪﻩ ﻭﻣﺼﻄﻠﺤﺎﺗﻪ ﻭﲡﺎﺭﺑﻪ‪.‬‬ ‫ﻭﻗﺪ ﻭﻗﻒ ﺍﻟﺸﻴﺦ ﻋﻨﺪ ﻫﺬﻩ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﻭﺷﺮﺡ ﻣـﺪﻟﻮﻻ‪‬ﺎ ﺍﻟﻠﻐﻮﻳـﺔ‪،‬‬ ‫ﻭﻣﻌﺎﻧﻴﻬﺎ ﺍﻹﺻﻄﻼﺣﻴﺔ‪ ،‬ﻭﻣﻔﺎﻫﻴﻤﻬﺎ ﻋﻨﺪ ﺃﺭﺑﺎﺏ ﺍﻟﺘﺼﻮﻑ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻭﻣﻦ ﺧﻼﻝ‬ ‫ﻫﺬﻩ ﺍﳌﻨﻬﺠﻴﺔ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﳚﻌﻞ ﺍﻟﻘﺎﺭﺉ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻠﺘﺼﻮﻑ ﻛﻤـﺎ‬ ‫ﻫﻲ ﺩﻭﻥ ﺃﻱ ﺍﻟﺘﺒﺎﺱ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﻋـﺪﻡ ﺇﺩﺭﺍﻙ ﻣﺮﺍﻣﻴـﻪ ﻭﻓﻬـﻢ ﻣﻘﺎﺻـﺪﻩ‬ ‫ﺍﻹﺻﻄﻼﺣﻴﺔ ﺍﻟﺘﺰﻛﻮﻳﺔ‪.‬‬ ‫ﻭﺍﻟﻜﺘﺎﺏ ﺑﻌﺪ ﺫﻟﻚ ﳝﻜﻦ ﺃﻥ ﻧﻌﺪ‪‬ﻩ ﻧﻮﻋﹰﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺪﺭﺍﺳﺔ ﻟﻠﻘﻠﺐ ﺍﻹﻧﺴﺎﱐ‬ ‫‪٥‬‬


‫ﰲ ﺃﺣﻮﺍﻟﻪ ﻭﻣﻘﺎﻣﺎﺗﻪ ﻭﺳﲑﻩ ﻭﺳﻠﻮﻛﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔـﺴﻪ‬ ‫ﺩﻋﻮﺓ ﻷﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ ﻟﻜﻲ ﻳﻔﻴﺪﻭﺍ ِﻣﻤ‪‬ﺎ ﻳﻘﻮﻡ ﻋﻠﻴﻪ ﻫﺬﺍ ﺍﻟﺴﻠﻮﻙ ﻣـﻦ ‪‬ﺧﻠﹸـ ٍﻖ‬ ‫ﻭﺃﺩﺏٍ‪ ،‬ﻭﺃﺫﻭﺍﻕ ﻭﺃﺷﻮﺍﻕ‪ ،‬ﰲ ﺭﺅﻳﺔ ﻗﺮﺁﻧﻴﺔ ﻭﺳﻨ‪‬ﺔ ﻧﺒﻮﻳﺔ ﻻ ﲢﻴﺪ ﻋﻨﻬﻤﺎ‪ .‬ﻭﳝﻜﻨﻨـﺎ‬ ‫ﻣﺘﺎﺑﻌﺔ ﺍﻻﺳﺘﺎﺫ ﺍﳌﺆﻟﻒ ﰲ ﺭﺅﻳﺎﻩ ﻟﻠﺘﻄﻮﺭ ﺍﻟﺮﻭﺣﻲ ﻟﻠﺴﺎﻟﻚ‪ ،‬ﺣﻴـﺚ ﺗﺒـﺪﺃ ﺃﻭﱃ‬ ‫ﺧﻄﻮﺍﺕ ﺍﻟﺴﻠﻮﻙ ﻋﻨﺪﻩ ﲟﻌﺮﻓﺔ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺑﲔ ﺟﻨﺒﻴﻪ‪ ،‬ﻭﲡﻠﻴﺔ ﺟﻮﻫﺮﻫﺎ ﺍﻹﳍـﻲ‪.‬‬ ‫ﻓﺎﻟﻨﻔﺲ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻟﺬﻟﻚ ﺃﻗﺴﻢ ‪‬ﺎ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﹶﻓ ﹶﻔ ‪‬ﻬﻤ‪‬ﻬ‪‬ـﺎ ﻭﺇﺩﺭﺍ ‪‬ﻙ‬ ‫ﻒ ﻭﺃﺑﻌﺎﺩ ﻏﻴﺒﻴﺔ ﻭﺷﻬﻮﺩﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﺎﻟﻚ ﻗـﺪ‬ ‫ﻣﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ﻣﻦ ﻟﻄﺎﺋ ‪‬‬ ‫ﺧﻄﻰ ﺍﳋﻄﻮﺓ ﺍﻷﻭﱃ ﰲ ﻃﺮﻳﻖ ﺍﻟﺴﻠﻮﻙ‪.‬‬ ‫ﻭﺗﺄﰐ ﺍﳋﻄﻰ ﺑﻌﺪﻫﺎ ﻣﺘﺘﺎﻟﻴﺎﺕ ﻣﺘﺮﺍﺩﻓﺎﺕ؛ ﻣﻦ ﲣﻠﻴﺔ ﻭﲢﻠﻴﺔ ﻭﺗﺰﻛﻴـﺔ‪ ،‬ﺃﻭ ﺇ ﹾﻥ‬ ‫ﺖ ﻗﻠﺖ‪‬؛ ﻫﻮ ﻋﻠﻢ ﺍﻟﻴﻘﲔ‪ ،‬ﻋﲔ‬ ‫ﺖ ﻗﻠﺖ‪‬؛ ﻣﻦ ﺇﺳﻼﻡ ﻭﺇﳝﺎﻥ ﻭﺇﺣﺴﺎﻥ‪ ،‬ﻭﺇ ﹾﻥ ﺷﺌ ‪‬‬ ‫ﺷﺌ ‪‬‬ ‫ﺖ ﻗﻠﺖ‪‬؛ ﻫﻮ ﺍﺳﺘﻐﺮﺍﻕ ﺑﺎﻟﻜﻠﻴـﺔ ﰲ ﺣـﺐ ﺍﷲ‪،‬‬ ‫ﺍﻟﻴﻘﲔ‪ ،‬ﻭﺣﻖ ﺍﻟﻴﻘﲔ‪ ،‬ﺃﻭ ﺇ ﹾﻥ ﺷﺌ ‪‬‬ ‫ﻭﻫﻴﺎﻡ ﺑﻪ‪ ،‬ﻭﻋﺸﻖ ﻗﺪ ﻳﺒﻠﻎ ﺑﺼﺎﺣﺒﻪ ﺃﺣﻴﺎﻧﹰﺎ ﺣﺪ ﺍﻟﺸﺪﻩ‪.‬‬ ‫ﹸﻛﻞﱡ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﻭﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻭﺍﺭﺩﺍﺕ ﻭﻓﻴﻮﺿﺎﺕ ﺗﺘﻨـﺰﻝ ﻋﻠﻰ ﻗﻠﺐ ﺍﳌﺮﻳﺪ‪،‬‬ ‫ﻓﺘﻨﻘﻠﻪ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ‪ ،‬ﻭﻣﻦ ﻗﺒﺾ ﺇﱃ ﺑﺴﻂ‪ ،‬ﻭﻣﻦ ﻗﻬﺮ ﺍﳉـﻼﻝ ﺇﱃ ﺑﺎﺣـﺔ‬ ‫ﺍﳉﻤﺎﻝ‪ ،‬ﻭﻣﻦ ﻓﺮﺡ ﺑﺎﻟﻮﺍﺭﺩ ﺍﳌﻮﺟﻮﺩ ﺇﱃ ﺣﺰﻥ ﻋﻠﻰ ﺍﳌﻔﻘﻮﺩ ﻣﻨﻪ‪ ،‬ﻭﻣﻦ ﺧﻮﻑ ﻣـﻦ‬ ‫ﺍﻹﻋﺮﺍﺽ ﺇﱃ ﺇﻃﻤﺌﻨﺎﻥ ﺑﺎﻹﻗﺒﺎﻝ‪ ،‬ﻭﻫﻜﺬﺍ ﺗﻈﻞﱡ ﺗﺘﻘﻠﺐ ﺍﻟﻨﻔﺲ ﰲ ﻫـﺬﻩ ﺍﻷﺣـﻮﺍﻝ‬ ‫ﻭﺍﳌﻘﺎﻣﺎﺕ ﺣﱴ ﺗﺒﻠﻎ ﰲ ﺧﺎﲤﺔ ﺍﳌﻄﺎﻑ ﺇﱃ ﻣﻘﺎﻡ "ﺍﻟﺮﺿﻰ" ﻭﻋﻨﺪﺋﺬ ﺗﻜـﻮﻥ ﻫـﻲ‬ ‫ﺿ‪‬ﻴ ﹰﺔ‬ ‫ﺿ‪‬ﻴ ﹰﺔ ‪‬ﻣ ‪‬ﺮ ِ‬ ‫ﻚ ﺭ‪‬ﺍ ِ‬ ‫ﺲ ﺍﹾﻟﻤ‪ ‬ﹾﻄ ‪‬ﻤِﺌ‪‬ﻨﺔﹸ ‪ِ ‬ﺍ ‪‬ﺭ ِﺟﻌِﻲ ِﺇﻟﹶﻰ ‪‬ﺭِّﺑ ِ‬ ‫ﺍﳌﻌﻨﻴﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳ‪‬ﺘﻬ‪‬ﺎ ﺍﻟﻨ‪ ‬ﹾﻔ ‪‬‬ ‫‪ ‬ﻓﹶﺎ ‪‬ﺩ ‪‬ﺧﻠِﻲ ﻓِﻲ ِﻋﺒ‪‬ﺎﺩِﻱ ‪ ‬ﻭ‪‬ﺍ ‪‬ﺩ ‪‬ﺧﻠِﻲ ‪‬ﺟ‪‬ﻨﺘِﻲ‪)‬ﺍﻟﻔﺠﺮ؛ ‪.(٣٠-٢٧‬‬ ‫ﻭﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺑﻜﻴﺎﻧﻪ ﻛﻠﻪ‪ ،‬ﻭﺑﻮﺟﻮﺩﻩ ﺑﺄﲨﻌـﻪ‪ ،‬ﺭﻭﺡ ﻋﻈـﻴﻢ ﻓﻴـﺎﺽ‬ ‫ﺑﺎﳌﻌﺎﺭﻑ ﺍﻹﳍﻴﺔ‪ ،‬ﻟﻘﺪ ﺫﻫﺐ ﺑﻌﻴﺪﹰﺍ ﻭﺑﻌﻴﺪﹰﺍ ﺟ ‪‬ﺪﹰﺍ ﰲ ﺍﺭﺗﻘﺎﺀﺍﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﺇ ﱠﻻ ﺃﻧﻪ ﱂ‬ ‫‪٦‬‬


‫ﺲ ﳊﻈ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ ﺃﻧﻪ ﺻﺎﺣﺐ ﻗﻠﻢ ﻣﺴﺆﻭﻝ ﻋﻦ ﺇﳝﺎﻥ ﺃﻣـﺔ‪ ،‬ﻭﻋـﻦ ﺣﻴﺎ‪‬ـﺎ‬ ‫‪‬ﻳ‪‬ﻨ ‪‬‬ ‫ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻓﻤﺎ ﺍﺑﺘﻌﺪ ﺇ ﹼﻻ ﺍﻗﺘﺮﺏ‪ ،‬ﻭﻣﺎ ﻏﺎﺏ ﺇ ﹼﻻ ﺣﻀﺮ‪ ،‬ﻭﻣﺎ ﺍﺭﺗﻘـﻰ‬ ‫ﻑ ﺇ ﹼﻻ ﻟﻴﻌﺮ‪‬ﻑ ﺃﻣﺘ‪‬ﻪ‪ ،‬ﻓﻬﻮ ﺩﺍﺋﻢ ﺍﻟﺮﻭﺍﺡ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﺇ ﹼﻻ ﻟﲑﺗﻘﻲ ﺑﺄﻣﺘﻪ‪ ،‬ﻭﻣﺎ ﻋﺮ ‪‬‬ ‫ﻭﺑﲔ ﺧﻠﻘﻪ‪ ،‬ﺑﲔ ﲰﺎﺋﻪ ﻭﺃﺭﺿﻪ‪ ،‬ﺑﲔ ﻋﺮﻭﺝ ﻭﻫﺒﻮﻁ‪ ،‬ﻭﻫﺒﻮﻁ ﻭﻋﺮﻭﺝ‪ ،‬ﻟﻜﻨـﻪ‬ ‫ﻣﻊ ﺍﻷﻣﺔ ﺩﻭﻣﹰﺎ ﰲ ﺃﻭﺟﺎﻋﻬﺎ ﻭﻣﻌﺎﻧﺎ‪‬ﺎ‪.‬‬ ‫ﻟﻘﺪ ﻗﺮﺃ ﻟﻌﻤﺎﻟﻘﺔ ﺍﻟﺘﺼﻮﻑ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻣﻦ ﻋﺮﺏ ﻭﻓﺮﺱ ﻭﺗﺮﻙ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﻣـﻦ‬ ‫ﺴ ِﻪ ﺍﳌﺮﻫﻒ ﺧﲑ ِﻣ ‪‬ﻌﻮ‪‬ﺍ ٍﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺸﺮﺏ ﻣﻦ ﺍﻟﻜﺄﺱ‬ ‫ﻭﺟﺪﺍﻧﻪ ﺍﻟﺸﺎﻋﺮﻱ‪ ،‬ﻭ ِﺣ ‪‬‬ ‫ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺷﺮﺑﻮﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﺧﺎﺽ ﺍﻟﺒﺤﺎﺭ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺧﺎﺿﻮﻫﺎ‪ ،‬ﻭﻋﺎﱏ ﻣﺎ ﻋﺎﻧﻮﺍ‪،‬‬ ‫‪‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﻣﺜ ﹶﻞ ‪‬ﻭ ‪‬ﺟ ِﺪ ِﻫﻢ‪ ،‬ﻭﺍ‪‬ﺗ ﹶﻘ ‪‬ﺪ ‪‬‬ ‫ﺲ ﺍﶈﺒﺔ ﰲ ﻗﻠﺒﻪ ﻛﻤﺎ ﺍ‪‬ﺗﻘﹶـﺪﺕ ﰲ ﻗﻠـﻮ‪‬ﻢ‪،‬‬ ‫ﺕﴰ ‪‬‬ ‫ﻭﺳﻜﺐ ﺍﻟﻐﺰﻳﺮ ﻣﻦ ﺍﻟﺪﻣﻮﻉ ﻛﻤﺎ ﺳﻜﺒﻮﺍ‪ ،‬ﻭﹶﺃﻥﱠ‪ ،‬ﻭ ‪‬ﺣﻦ‪ ،‬ﻭﻓﺎﺽ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻩ‪ ،‬ﻭﺍﻟﺘﻬﺐ‬ ‫ﺷﻮﻗﹸﻪ‪ ،‬ﻭﻋﻼ ﻧﺸﻴﺠ‪‬ﻪ‪ ،‬ﻭﺍﺣﺘﺮﻕ ﻗﻠﺒﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻇ ﱠﻞ ﳑﺴﻜﹰﺎ ﲟﻴﺰﺍﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻴﻔـﺮﻕ‬ ‫ﺑﲔ ﻣﻘﺒﻮﳍﺎ ﻭﻣﺮﻓﻮﺿﻬﺎ‪ ،‬ﻭﻫﺎ ﻫﻮ ﻳﺆﻛﺪ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪" :‬ﻓﻔﻲ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ‪،‬‬ ‫ﻓﺎﳊﺬﺭ ﻭﺍﻟﻴﻘﻈﺔ ﻭﻣﻮﺍﺯﻳﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻫﻲ ﺍﻷﺳﺎﺱ‪ .‬ﺃﻣﺎ ﺭﺟﺎﻝ ﺍﳊﻖ ﺍﻟـﺬﻳﻦ‬ ‫ﻏﻠﺐ ﻋﻠﻴﻬﻢ ﺍﳊﺎﻝ ﻭﻫﻢ ﳐﻤﻮﺭﻭﻥ ﲝﻈﻮﻅ ﺍﳌﺸﺎﻫﺪﺓ‪ ،‬ﻓﻘﺪ ﻳﺘﻠﻔﻈـﻮﻥ ﺑـﺄﻣﻮﺭ‬ ‫ﳐﺎﻟﻔﺔ ﳍﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻓﻔﻲ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ‪ ،‬ﻳﻨﺒﻐﻲ ﺍﻟﺒﺤﺚ ﺑﺈﻧـﺼﺎﻑ ﻋـﻦ‬ ‫)‪(١‬‬ ‫ﻧﻴ‪‬ﺎ‪‬ﻢ ﻭﻋﺪﻡ ﺍﻻﺳﺘﻌﺠﺎﻝ ﰲ ﺇﺻﺪﺍﺭ ﺍﳊﻜﻢ ﻋﻠﻴﻬﻢ"‪.‬‬ ‫ﻭﻗﻠﺐ ﺍﻟﺼﻮﰲ – ﻛﻤﺎ ﻳﺼﻔﻪ ﺍﻟﺸﻴﺦ ﻋﻦ ﺩﺭﺍﻳﺔ – ﻳﻈﻞﱡ ﰲ ﺳ‪‬ﻤ ٍﻮّ ﻭﺍﺭﺗﻘـﺎﺀ‬ ‫ﺇﱃ ﺁﺧﺮ ﻣﺪﻳﺎﺗﻪ ﺣﱴ ﻳﻘﻒ ﻋﻨﺪ ﻳﻨﺎﺑﻴﻊ ﺍﻟﻌﻄﺎﺀ ﺍﻟﺮﺑﺎﱐ ﰲ ‪‬ﺠﺔ ﻭﻫﻴﺎﻡ ﻳﺰﺩﺍﺩ ﳍﻴﺒﻪ‬ ‫ﰲ ﻗﻠﺒﻪ ﹸﻛ ﱠﻞ ﻳﻮﻡ ﻗﻮ ﹰﺓ ﻋﻠﻰ ﻗﻮﺓ‪.‬‬ ‫‪ (١‬ﺻﻔﺤﺔ ‪.٢٥٧‬‬

‫‪٧‬‬


‫ﻓﺼﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﻳﺘﺤﻮﻝ ﺇﱃ ﺇﻧﺴﺎﻥ ﻋﻈﻴﻢ ﺍﻟﻨﻔﺲ ﻏﲑ ﺍﻟﺬﻱ ﻛـﺎﻥ‪،‬‬ ‫ﻼ ﻭﺳﻜﻨﺎﹰ‪ ،‬ﻓﻴﺘـﺴﻊ‬ ‫ﻭﻳﺸﻌﺮ ﺃﻥ ﺭﻭﺣﻪ ﻣﻔﻌﻢ ﺑﻌﻮﺍﱂ ﺳﺎﻣﻴﺔ ﺍﳉﻤﺎﻝ ﺗﺘﺨﺬﻩ ﻣﻮﺋ ﹰ‬ ‫ﺑﺬﻟﻚ ﻗﻠﺒﻪ ﺣﱴ ﻟﻴﺤﺘﻮﻱ ﺍﻟﻌﺎﱂ ﺑﺄﺳﺮﻩ‪ ،‬ﻭﻳﻌﻠﻮ ﻋﻘﻠﻪ ﺣﱴ ﻟﻴﺸﺮﻑ ﻋﻠﻰ ﺳـ ِّﺮ‬ ‫ﺍﻟﻮﺍﺣﺪﻳﺔ ﻭﺍﻷﺣﺪﻳﺔ ﺫﺍﺕ ﺍﻟﻮﻣﻀﺎﺕ ﻭﺍﻟﺘﺠﻠﻴﺎﺕ ﰲ ﺍﻷﻧﻔﺲ ﻭﺍﻵﻓﺎﻕ‪ ،‬ﻭﻫﻮ ﰲ‬ ‫ﺍﻧﻄﺮﺍﺡ ﺩﺍﺋﻢ ﺑﺬﻟﺔ ﻭﻣﺴﻜﻨﺔ ﻭﻋﺠﺰ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﺘﻈﺮﹰﺍ ﺍﻹﺷﺎﺭﺓ ﻭﺍﻟﺮﻣﺰ‬ ‫ﻭﻭﻣﻀﺔ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺍﻟﻄﺮﻳﻖ‪.‬‬ ‫ﻭﺭﺟﺎﻝ ﺍﻟﻘﻠﻮﺏ ‪‬ﺬﻩ ﺍﳌﺜﺎﺑﺔ ﻫﻢ ﺗﺎﺝ ﺍﳉﻨﺲ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺇﺫﺍ ﺗﻜﻠﻤﻮﺍ ﺃﺭﺍﻗﻮﺍ ﰲ‬ ‫ﻛﻞ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎ‪‬ﻢ ﺣﻴﺎﺓﹰ‪ ،‬ﻭﰲ ﹸﻛﻞﹼ ﺧﺎﻃﺮﺓ ﻣﻦ ﺧﻮﺍﻃﺮﻫﻢ ﺭﻭﺣﺎﹰ‪ ،‬ﻓﻴﺨﻠﻔﻮﻥ‬ ‫ﰲ ﺍﻷﲰﺎﻉ ﺩﻭ‪‬ﻳﹰﺎ ﻣﺴﺘﺪﳝﺎﹰ‪ ،‬ﺗﺒﻘﻰ ﺃﺻﺪﺍﺅﻩ ﰲ ﺣﻨﺎﻳﺎ ﺍﻟﺼﺪﻭﺭ ﻃﻮﺍﻝ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻫﺆﻻﺀ‬ ‫ﻫﻢ ﺍﻷﻣﻞ ﺍﻟﺬﻱ ﻇ ﱠﻞ ﺍﻟﺸﻴﺦ ﻓﺘﺢ ﺍﷲ ﻳﻬﺪﻫﺪﻩ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﺣﻴﺚ ﻳﻘﻮﻝ‪" :‬ﻓﺎﻟـﺬﻳﻦ‬ ‫ﻳﺮﻳﺪﻭﻥ ﺗﺬﻭ‪‬ﻕ ﻫﺬﻩ ﺍﻟﻨﺸﺎﻭﻯ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﻼﻣﺘﻨﺎﻫﻴﺔ ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﻳ‪‬ﻨ ﹼﻈﻤﻮﻥ ﻫﺠﺮﺍﺕ‬ ‫ﻓﺎﺋﻘﺔ ﺟﺎﺩﺓ ﰲ ﻛﻞ ﺣﲔ‪ ،‬ﳑﺎ ﻻ ﻳﺮﻳﺪﻩ ﺍﷲ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪﻩ ﻭﳑﺎ ‪‬ﻰ ﻋﻨﻪ ﺇﱃ ﻣـﺎ‬ ‫ﺃﻣﺮ ﺑﻪ ﻭﳑﺎ ﻻ ﳛﺒﻪ ﻭﻻ ﻳﺮﺿﺎﻩ ﺇﱃ ﻣﺎ ﳛﺒﻪ ﻭﻳﺮﺿﺎﻩ‪ .‬ﻓﻴﻌﻴﺸﻮﻥ ﰲ ﻓـﺮﺍﺭ ﺇﻟﻴـﻪ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻻ ﻳﻘ ‪‬ﺮ ﳍﻢ ﻗﺮﺍﺭ ﺇ ﹼﻻ ﺑﺈﺳﻨﺎﺩ ﻛﻞ ﺷﻲﺀ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻻﻋﺘﺼﺎﻡ‬ ‫)‪(١‬‬ ‫ﺍﳊﻘﻴﻘﻲ"‪.‬‬ ‫ﻭﺍﻟﻘﻠﺐ – ﻛﻤﺎ ﻳﺮﺍﻩ ﺍﻟﺸﻴﺦ – ﻛﻮ ﹲﻥ ﺭﻭﺣﻲ ﻋﻈﻴﻢ ﻳﻘﻮﻡ ﻗﺒﺎﻟﺔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‬ ‫ﺍﳌﺸﻬﻮﺩ ﺑﺴﻤﺎﻭﺍﺗﻪ ﻭﳒﻮﻣﻪ ﻭﻛﻮﺍﻛﺒﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﺣﲔ ﻳﻐﻠﻖ ﻧﻮﺍﻓﺬﻩ ﻣﻦ ﺩﻭﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻳﺼﺒﺢ ﺧﻠﻴﻄﹰﺎ ﻣﻦ ﻗﻮﻯ ﻋﻤﻴﺎﺀ ﻳﺼﺪﻡ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ ﻭﳛﻄﻢ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ‪ ،‬ﺑـﻞ‬ ‫ﺍﳊﻴﺎﺓ ﻧﻔﺴﻬﺎ ﻣﻦ ﺩﻭﻥ ﺍﻟﻘﺮﺁﻥ ﺗﻘﻔﺮ ﻭﲡﺪﺏ ﻭﻳﺼﻌﺐ ﺗﻘﺒﻠﻬﺎ‪ ،‬ﻭﺭﲟـﺎ ﻳﻨﺘـﻬﻲ‬ ‫ﻋﺬﺍﺏ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺇﱃ ﻧﻮﻉ ﻣـﻦ ﺃﻧـﻮﺍﻉ ﺍﻻﻧﺘﺤـﺎﺭ ﺍﻟﻔﻜـﺮﻱ‬ ‫‪ (١‬ﺻﻔﺤﺔ ‪.٥٧‬‬

‫‪٨‬‬


‫ﻭﺍﳉﺴﺪﻱ‪ ،‬ﻭﻛﺜﲑﻭﻥ ﻫﻢ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻳﻮﻟﻮﻥ ﺍﻷﺩﺑﺎﺭ ﰲ ﻫﻠﻊ ﻣﻦ ﺍﳊﻴﺎﺓ ﻷ‪‬ﻢ‬ ‫ﻋﺠﺰﻭﺍ ﻋﻦ ﻓﻬﻤﻬﺎ ﻭﺇﺩﺭﺍﻙ ﻣﺮﺍﻣﻴﻬﺎ‪ ،‬ﻭﻛﺜﲑﺓ ﻫﻲ ﺍﻟﻨﻔﻮﺱ ﺍﳌﺮﺗﻌﺸﺔ ﻷ ﱠﻥ ﻗﺒـﺴﹰﺎ‬ ‫ﻣﻦ ﻧﻮﺭ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﺪﻟﻒ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ﻭﺃﻧﺖ – ﺃﻳﻬﺎ ﺍﻻﻧﺴﺎﻥ – ﺃﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺼﻮﻍ ﻧﻔﺴﻚ ﺻﻴﺎﻏﺔ ﺟﺪﻳﺪﺓ‪...‬؟ ﺃﻥ‬ ‫‪‬ﺪﻣﻬﺎ ﻭﺗﺸﻜﻠﻬﺎ ﻣﻦ ﺟﺪﻳﺪ‪...‬؟ ﺃﻥ ﺗﻌﺪﻣﻬﺎ ﰒ ﺗﺮﺗﻘﻲ ‪‬ﺎ ﳓـﻮ ﻛﻤـﺎﻝ ﺟﺪﻳـﺪ‬ ‫ﻟﻠﻮﺟﻮﺩ‪...‬؟ ﻧﻌﻢ‪ ...‬ﺍﻟﻘﺮﺁﻥ ﻳﺴﺘﻄﻴﻊ ﺫﻟﻚ‪ ...‬ﺇﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳚﻌﻠﻚ ﺗﺘﺴﻊ ﻭﲤﺘﺪ‬ ‫ﺲ‬ ‫ﲝﻴﺚ ﺗﺘﺠﺎﻭﺯ ﲟﺎ ﻻ ﻳﻘﺎﺱ ﲟﺼﲑﻙ ﺍﻹﻧﺴﺎﱐ ﺍﻟـﺬﺍﰐ‪ ...‬ﺑـﻞ ﳚﻌﻠـﻚ ﲢـ ‪‬‬ ‫ﺑﺴﻤﺆﻭﻟﻴﺘﻚ ﻋﻦ ﺍﳊﻴﺎﺓ ﺑﺮﻣ‪‬ﺘﻬﺎ‪ ،‬ﻭﻋﻦ ﺟﻨﺲ ﺍﻻﻧﺴﺎﻥ ﺑﺄﻛﻤﻠﻪ‪ ،‬ﺑﻞ ﳚﻌﻠﻚ ﻗـﺎﺩﺭﹰﺍ‬ ‫ﻋﻠﻰ ﺃﻥ ﺗﻨﺸﺊ ﺣﻘﺎﺋﻖ ﺟﺪﻳﺪﺓ ﱂ ﺗﻜﻦ ﲣﻄﺮ ﻋﻠﻰ ﺑﺎﻝ ﺃﺣﺪ‪ ،‬ﻭﺃﻥ ﻣﻠﻜﺎﺕ ﻋﻈﻴﻤﺔ‬ ‫ﻣﻌﻄﹼﻠﺔ ﻓﻴﻚ ﳝﻜﻨﻚ ﺃﻥ ﺗﺒﻌﺚ ﻓﻴﻬﺎ ﺍﳊﻴﺎﺓ ﻭﺗﻨﻤﻴﻬﺎ ﻟﺘﺒﻠﻎ ﺑﻚ ﻏﺎﻳﺎﺕ ﻫﻲ ﻣـﺎ ﻭﺭﺍﺀ‬ ‫ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ .‬ﺣﱴ ﺃﻥ ﺍﻷﺑﺪﻳﺔ ﻧﻔﺴﻬﺎ ﺗﻈﻞﱡ ﻻ‬ ‫ﺗﺸﻐﻞ ﻣﻦ ﻭﺟﻮﺩﻙ ﺇ ﹼﻻ ﺑﻌﺾ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﺈﺫﺍ ﺑﻚ ﺗﺼﲑ ‪‬ﺬﻩ ﺍﳋﻠﻴﻘﺔ ﺍﳉﺪﻳـﺪﺓ‬ ‫ﺇﻧﺴﺎﻧﹰﺎ ﻓﻮﻕ ﺍﻻﻧﺴﺎﻥ‪ ،‬ﻭﺇﳝﺎﻧﹰﺎ ﻓﻮﻕ ﺍﻹﳝﺎﻥ ﻭﻳﻘﻴﻨﹰﺎ ﻓﻮﻕ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﺇﱃ ﻫـﺬﺍ ﻳـﺸﲑ‬ ‫ﺍﻟﺸﻴﺦ ﻓﺘﺢ ﺍﷲ ﻓﻴﻘﻮﻝ‪:‬‬ ‫"ﺍﻟﻘﻠﺐ‪ ،‬ﻛﺎﻟﻘﻠﻌﺔ ﺍﳊﺼﻴﻨﺔ ﻟﺼﺤﺔ ﺍﻟﻔﻜﺮ ﻭﺍﺳـﺘﻘﺎﻣﺘﻪ ﻭﺻـﺤﺔ ﺍﻟﺘـﺼﻮﺭ‬ ‫ﻭﻭﺿﻮﺣﻪ ﻭﺻﺤﺔ ﺍﻟﺮﻭﺡ ﻭﻧﻘﺎﺋﻬﺎ‪ ،‬ﺑﻞ ﺣﱴ ﻟﺼﺤﺔ ﺍﻟﺒﺪﻥ ﻭﺳﻼﻣﺘﻪ‪ .‬ﻓﻤـﺸﺎﻋﺮ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﲢﺘﻤﻲ ‪‬ﺬﻩ ﺍﻟﻘﻠﻌﺔ ﻭ‪‬ﺗﺼﺎﻥ ‪‬ﺎ‪ .‬ﻟﺬﺍ ﻓﺎﻟﻘﻠﺐ ﺍﻟﺬﻱ ﳛﻮﺯ‬ ‫ﻫﺬﻩ ﺍﻷﳘﻴﺔ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﻣﻮﺿﻊ ﻣﺮﺍﻗﺒﺔ ﻭ ‪‬ﺣﺠ‪‬ﺮ ﺻﺤﻲ ﻭﻣﻨﺘﺠﻊ‪ .‬ﺫﻟـﻚ ﻷﻧـﻪ‬ ‫ﻟﻄﻴﻔﺔ ﻋﺴﲑ ﺟﺪﹰﺍ ﺿﻤﺎﺩﻫﺎ ﺇﺫﺍ ‪‬ﺟﺮﺣﺖ ﺑﻞ ﺃﻋﺴﺮ ﻣﻨﻪ ﺇﺣﻴﺎﺅﻫﺎ ﺇﺫﺍ ﻣﺎﺗﺖ‪ .‬ﻟـﺬﺍ‬ ‫ﻳﻮﺻﻴﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪‬ﺬﺍ ﺍﻟﺪﻋﺎﺀ‪  :‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻻ ‪‬ﺗ ِﺰ ﹾ‬ ‫ﻍ ﹸﻗﻠﹸﻮ‪‬ﺑﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﺇ ﹾﺫ ﻫ‪‬ـ ‪‬ﺪ‪‬ﻳ‪‬ﺘﻨ‪‬ﺎ‪) ‬ﺁﻝ‬ ‫ﻋﻤﺮﺍﻥ‪ (٨ :‬ﻭﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ‪ ‬ﻳﺬﻛﹼﺮﻧﺎ ‪‬ﺬﺍ ﺍﳊﹶﺠﺮ ﺍﻟﺼﺤﻲ ﻭﺍﳊﻤﺎﻳﺔ ﺣﻴـﺚ‬ ‫‪٩‬‬


‫ﺖ ﹶﻗ ﹾﻠﺒِـﻲ‬ ‫ﺏ ﹶﺛِّﺒ ‪‬‬ ‫ﺐ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ِ‬ ‫ﻳﺪﻋﻮ ﻣﺮﺍﺭﹰﺍ ﺻﺒﺎﺡ ﻣﺴﺎﺀ ﻣﺘﻀﺮﻋﹰﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻳ‪‬ﺎ ‪‬ﻣ ﹶﻘِّﻠ ‪‬‬ ‫)‪(١‬‬ ‫ﻚ("‪.‬‬ ‫‪‬ﻋﻠﹶﻰ ﺩِﻳِﻨ ‪‬‬ ‫ﻭﻗﺪ ﻭﺿﻊ ﺍﻟﺸﻴﺦ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ – ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣـﻦ ﻛﻮﻧـﻪ ﺩﺭﺍﺳـﺔ‬ ‫ﻣﻮﺿﻮﻋﻴﺔ ﻟﻌﺎﱂ ﺍﻟﺘﺼﻮﻑ – ﺷﻴﺌﹰﺎ ﻣﻦ ﺫﺍﺗﻪ‪ ،‬ﻭﺷﻴﺌﹰﺎ ﻣﻦ ﺭﻭﺣﻪ ﻭﻓﻜﺮﻩ‪ ،‬ﻭﻓﻬﻤﻪ‬ ‫ﻟﺮﻭﺡ ﺍﻟﺘﺼﻮﻑ ﻭﺟﻮﻫﺮﻩ‪.‬‬ ‫ﺇﻧﻪ ﻳﻌﻠﻤﻨﺎ ﻛﻴﻒ ﻧﺸﺤﻦ ﺍﻟﻨﻔﺲ ﺑﻘﻮﻯ ﺍﻹﳝﺎﻥ ﻭﻃﺎﻗﺎﺗﻪ ﰲ ﻣﻮﺍﺟﻬﺔ ﳏﻦ ﺍﻟﺰﻣﺎﻥ‪،‬‬ ‫ﻼ ﰲ ﻋﻈﻤﺘﻪ‪ ،‬ﻣﻬﻴﺒﹰﺎ ﰲ ﲰـﻮﻩ‪،‬‬ ‫ﻭﻫﻮ ﻳﺮﻳﺪ ﻣﻦ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﻜﻮﻥ ﻋﻈﻴﻢ ﺍﻟﻨﻔﺲ‪ ،‬ﻫﺎﺋ ﹰ‬ ‫ﺧﺎﺭﻗﹰﺎ ﰲ ﻗﻮﺓ ﺭﻭﺣﻪ‪ ،‬ﻭﺃ ﹾﻥ ﻳﻈ ﱠﻞ ﺗﻌﻄﺸﻪ ﺇﱃ ﺍﳊﻴﺎﺓ ﻣﺘﺄﺟﺠﹰﺎ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﺧﺎﻧﺘﻪ‬ ‫ﻧﻔﺴ‪‬ﻪ ﺭﺟﻊ ﺇﱃ ﺍﷲ ﻣﺘﻀﺮﻋﹰﺎ‪ :‬ﺭﺟﻌﺖ ﺇﻟﻴﻚ ﻓﺎﻧﻘﺬﱐ ﻣﻦ ﻧﻔﺴﻲ‪ ،‬ﺇﻛﺴﺮ ﻗﻴـﻮﺩﻱ‬ ‫ﺣﻄﹼﻢ ﺳﺠﻮﻥ ﺫﺍﰐ‪ ،‬ﺍﺭﻓﻌﲏ ﺇﻟﻴﻚ‪ ،‬ﺧﺬﱐ ﻣﲏ ﺇﻟﻴﻚ‪!...‬‬ ‫ﻭﺑﻌﺪ‪:‬‬ ‫ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺮﺁﺓ ﻟﻠﺮﻭﺡ ﺗﻨﻌﻜﺲ ﻋﻠﻰ ﺻﻔﺤﺎﺗﻪ‪ ،‬ﻭﺗﻌﻜﺴﻪ ﻋﻠﻰ ﺍﻵﺧـﺮﻳﻦ‪،‬‬ ‫ﺖ ﺇﱃ‬ ‫ﻭﺍﻟﺮﻭﺡ ﻻ ﺟﻬﺎﺕ ﳍﺎ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ ﺃﺗﻴﺘﻬﺎ ﻓﻘﺪ ﺃﺗﻴﺘﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺃﻳﻦ ﺩﻟﻔـ ‪‬‬ ‫ﺖ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻛﻠﻪ‪ ،‬ﻭﺇﱃ ﺭﻭﺡ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣ ‪‬ﻦ ﻫﻨﺎ‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻘﺪ ﺩﻟﻔ ‪‬‬ ‫ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﻥ ﺍﳊﻤﻴﻤﻲ ﺍﻟﺘﺠﺎﻧﺴﻲ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻜﻼﳘﺎ ﻣﻦ ﻋﺎﻟﹶﻢ ﺍﻷﻣـﺮ‪،‬‬ ‫ﺑﻞ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴ‪‬ﻪ ﻫﻮ ﺭﻭﺡ ﻧﺰﻝ ﺑﻪ ﺭﻭﺡ ﻋﻠﻰ ﺭﻭ ‪‬‬ ‫ﺡ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪ ‬ﺃﻭ ﺇﻥ ﺷﺌﺖ‬ ‫ﺖ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻓﺎﻟﺮﻭﺡ ﻭﺍﻟﻘﻠﺐ ﰲ ﺍﳌﺼﻄﻠﺢ ﺍﻟـﺼﻮﰲ ﻭﺍﺣـﺪ ﻛﻤـﺎ ﻭﺭﺩ ﰲ‬ ‫ﻗﻠ ‪‬‬ ‫ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺎﺭﻱ ﰲ ﺃﻭﺻﺎﻝ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺒﺎﻋﺚ ﻓﻴﻪ ﺍﳊﻴـﺎﺓ‪ ،‬ﻛـﺴﺮﻳﺎﻧﻪ ﰲ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﳌﻨﻄﻮﻱ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻷﻛﱪ‪.‬‬ ‫‪ (١‬ﺻﻔﺤﺔ ‪.٧١‬‬

‫‪١٠‬‬


‫ﻭﺍﻟﺼﻮﰲ ﺍﳊﻖ – ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﺸﻴﺦ – ﻗﺮﺁﱐ ﺍﻟﺮﻭﺡ‪ ،‬ﺳِﻨ ‪‬ﻲ ﺍﻟـﺴﻠﻮﻙ‪ ،‬ﻓـﻼ‬ ‫ﻋﺮﻭﺝ ﻭﻻ ﺍﺭﺗﻘﺎﺀ ﺇ ﹼﻻ ﻓﻴﻬﻤﺎ ﻭﻣﻨﻬﻤﺎ‪ ،‬ﻓﺈﺫﻛﺎﺀ ﻧﺎﺭ ﺍﻟﻌﺪﺍﺀ ﺑﲔ ﺍﻟﺬﻳﻦ ﻳﺴﻤﻮﻥ ﺃﻫﻞ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ ﺃ ‪‬ﺟ ‪‬ﺞ ﰲ ﺍﻟﺴﺎﺑﻖ ﻭﻳﺆﺟﺞ ﺍﻟﻴﻮﻡ ﺻﺮﺍﻋﺎﺕ ﺧﻄـﲑﺓ ﺑـﲔ‬ ‫ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﻮ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﳚﺐ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻌ ﹼﻞ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻴﺾ ﺭﺟﺎ ﹰﻻ ﻣﻦ ﺭﻭﺍﺩ‬ ‫ﺍﳊﻘﻴﻘﺔ ﻭﺭﺟﺎ ﹰﻻ ﻣﻦ ﺭﻭﺍﺩ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻴﺘﺪﺍﺭﻛﻮﺍ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﳋﻄﲑ ﻭﻳﺮﺩﻣﻮﺍ ﻣﺎ ﺑﲔ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻣﻦ ‪‬ﻫﻮ‪‬ﺍﺕ ﻭﺍﺳﻌﺔ ﻋﻤﻴﻘﺔ‪.‬‬ ‫ﻭﺃﺣﺴﺐ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﳏﺎﻭﻟﺔ ﰲ ﻫﺬﺍ ﺍﻟـﺸﺄﻥ ﻭﻟﻠﺘﻘﺮﻳـﺐ ﺑـﲔ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻭﺇﺷﺎﻋﺔ ﺍﻟﻮﺩ ﻭﺍﻟﺴﻼﻡ ﺑﻴﻨﻬﻢ‪.‬‬ ‫ﺍﻟﹼﻠﻬ‪‬ﻢ ﺃﻧﺖ ﺍﻟﺴﻼﻡ ﻭﻣﻨﻚ ﺍﻟﺴﻼﻡ ﻭﺇﻟﻴﻚ ﻳﻌﻮﺩ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺤﻴ‪‬ﻨﺎ ﺭﺑ‪‬ﻨﺎ ﺑﺎﻟـﺴﻼﻡ‬ ‫ﻭﺃﺩﺧﻠﻨﺎ ﺩﺍﺭﻙ ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﺑﺎﻟﺴﻼﻡ ﺑﺮﲪﺘﻚ ﻳﺎﺫﺍ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ‪.‬‬ ‫ﺻ ِّﻞ ﺍﻟﻠﹼ ‪‬ﻬﻢ‪ ‬ﻋﻠﻰ ﻧﺒﻴﻨـﺎ ﳏﻤـﺪ ‪ ‬ﻧـﱯ‬ ‫ﺁﻣﲔ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭ ‪‬‬ ‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﺴﻼﻡ‪.‬‬ ‫ﺃﺩﻳﺐ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﺑﺎﻍ‬

‫‪١١‬‬


١٢


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺘﺼﻮﻑ‪ ،‬ﺍﺳﻢ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻄﺮﻕ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﺍﳊـﻖ ﺗﻌـﺎﱃ‪ ،‬ﻳـﺴﻠﻜﻬﺎ‬ ‫ﺍﻟﺼﻮﰲ ﻭﺍﳌﺘﺼﻮﻓﺔ‪ .‬ﻓﺎﻟﺘﺼﻮﻑ ﻳﻌ‪‬ﺒﺮ ﻋﻦ ﺍﳉﺎﻧﺐ ﺍﻟﻨﻈﺮﻱ ﻟﻄﺮﻳـﻖ ﺍﳊﻘﻴﻘـﺔ‪،‬‬ ‫ﻭﺍﻟﺘﻨﺴﻚ )ﺍﻟ‪‬ﺘ ‪‬ﺪﺭ ‪‬ﻭﺵ( ‪‬ﻳﻌ‪‬ﻨﻰ ﲜﻬﺘﻪ ﺍﻟﻌﻤﻠﻴﺔ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺃﹸﻃﻠﻖ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﻨﻈﺮﻱ‬ ‫ﻟﻠﻄﺮﻳﻘﺔ "ﻋﻠﻢ ﺍﻟﺘﺼﻮﻑ" ﻭﻋﻠﻰ ﺟﻬﺘﻬﺎ ﺍﻟﻌﻤﻠﻴﺔ "ﺍﻟﺘﻨﺴﻚ"‪ .‬ﻭﻳﺮﻯ ﺑﻌﺾ ﺃﺭﺑﺎﺏ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺃﻥ ﺍﻟﺘﺼﻮﻑ ﻫﻮ ﺇﻣﺎﺗ ﹸﺔ ﺍﷲ ﺟﻬ ﹶﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻷﻧﺎﻧﻴﺔ ﻭﺍﻟﺴﻤﻮ ﺑﻪ‬ ‫ﺇﱃ ﺣﻴﺎﺗﻴﺔ ﺃﺧﺮﻯ ﺑﺄﻧﻮﺍﺭﻩ ﺍﻟﺬﺍﺗﻴﺔ‪ .‬ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ :‬ﺇﻓﻨﺎ ُﺀ ﺍﷲ ﺍﻹﻧـﺴﺎ ﹶﻥ ﺑﺈﺭﺍﺩﺗـﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺩﻓﻌﻪ ﺇﱃ ﺍﻟﻌﻤﻞ ﺑﺈﺭﺍﺩﺗﻪ ﺍﳋﺎﺻﺔ ﻭﺍﺧﺘﻴﺎﺭﻩ ﺍﻷﺣـﺪﻱ‪ (١).‬ﻭﻣﻘﺎﺭﺑـﺔ‬ ‫ﺃﺧﺮﻯ‪ :‬ﺃﻥ ﺍﻟﺘﺼﻮﻑ ﻫﻮ ﺍ‪‬ﺎﻫﺪﺓ ﺍﳌﺴﺘﻤﺮﺓ ﻭﺍﳌﺮﺍﻗﺒﺔ ﺍﻟﺪﺍﺋﻤﺔ‪ ،‬ﻹﺯﺍﻟﺔ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﲨﻴ ‪‬ﻊ ﺃﺷﻜﺎﻝ ﺍﻷﺧﻼﻕ ﺍﻟﺬﻣﻴﻤﺔ ﻋﻨﻪ ﻭﲣﹼﻠﻴﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﺇﻗﺎﻣﺘﻪ ﺍﳋﺼﺎﻝ ﺍﳊﻤﻴـﺪﺓ‬ ‫ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﲢﹼﻠﻴﻪ ‪‬ﺎ‪.‬‬ ‫ﻭﻳﻌﺒ‪‬ﺮ ﺍﳉﻨﻴﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻋﻦ ﺍﻟﺘﺼﻮﻑ ﺑـ "ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﷲ" ﻭ"ﺍﻟﺒﻘﺎﺀ ﺑـﺎﷲ"‪.‬‬ ‫ﻭﳝﻜﻦ ﺗﻠﺨﻴﺺ ﺃﻗـﻮﺍﻝ ﺍﻟﺸـﺒﻠﻲ ﺑﺎﻟﺒﻘﺎﺀ ﰲ ﺍﳌﻌﻴﺔ ﺍﻹﳍﻴﺔ ﺩﻭﻥ ﺍﻻﻟﺘﻔـﺎﺕ ﺇﱃ‬ ‫ﺍﻷﻏﻴﺎﺭ‪ .‬ﺃﻣـﺎ ﺑﻴـﺎﻥ ﺃﰊ ﳏﻤﺪ ﺍﳉﺮﻳـﺮﻱ ﻓﻴﻠﺨﺺ‪ ،‬ﺑﺎﲣﺎﺫ ﻣﻮﻗﻒ ﻳﻘﻆ ﲡﺎﻩ‬ ‫)‪(٢‬‬ ‫ﺍﻷﺧـﻼﻕ ﺍﻟﺮﺫﻳﻠﺔ‪ ،‬ﻭﺍﻗﺘﻨﺎﺹ ﺍﻷﺧـﻼﻕ ﺍﻟﺴـﺎﻣﻴﺔ‪.‬‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪ .٤٢٩‬ﳌﺎ ﺳﺌﻞ ﺍﳉﻨﻴﺪ ﻋﻦ ﺍﻟﺘﺼﻮﻑ ﻗﺎﻝ‪" :‬ﻫﻮ ﺃﻥ ﳝﻴﺘ‪‬ﻚ ﺍﳊ ‪‬ﻖ ﻋﻨﻚ ﻭﳛﻴﻴﻚ ﺑﻪ"‪.‬‬ ‫ﱐ"‪.‬‬ ‫‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪ .٤٢٩‬ﺃﻱ‪" :‬ﺍﻟﺪﺧﻮﻝ ﰲ ﻛﻞ ‪‬ﺧﻠﻖ ‪‬ﺳﲏ‪ ،‬ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﻛﻞ ‪‬ﺧﻠﻖ ‪‬ﺩ ﹼ‬

‫‪١٣‬‬


‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻋﺮ‪‬ﻑ ﺍﻟﺘﺼﻮﻑ ﺑﺄﻧﻪ ﺍﻟﻨﻔﻮﺫ ﺇﱃ ﺭﻭﺡ ﺍﻷﺷﻴﺎﺀ ﻭﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﲢﻠﻴﻞ‬ ‫ﺍﻷﺣﺪﺍﺙ ﻭﻓﻖ ﳏﻮﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻋ ‪‬ﺪ ﻛﻞ ﺇﺟﺮﺍﺀ ﻣﻦ ﺇﺟـﺮﺍﺀﺍﺕ ﺍﷲ ﻣﻨﻔﹶـﺬﹰﺍ‬ ‫ﳌﺮﺍﻗﺒﺘﻪ ﻭﺭﺻﺪﻩ ﺗﻌﺎﱃ‪ ،‬ﲟﺸﺎﻫﺪﺓ ﺩﺍﺧﻠﻴﺔ ﺗﻔﻮﻕ ﺍﻟﺘﺼﻮﺭﺍﺕ ﻭﺗﺴﻤﻮ ﻋﻠـﻰ ﺍﻟﻜـﻢ‬ ‫ﻭﺍﻟﻜﻴﻒ‪ ،‬ﻭﺇﺩﺍﻣﺔ ﺍﻟﻌﻤﺮ ﰲ ﳏﺎﻭﻟﺔ ﺗﻌ ﹼﻘﺐ ﻣﻌﺎﻳﻨﺘﻪ ﻭﻣﺸﺎﻫﺪﺗﻪ ﺳـﺒﺤﺎﻧﻪ‪ ،‬ﻭﺍﻟﻌـﻴﺶ‬ ‫ﲞﺸﻮﻉ ﻭﺍﻧﻜﺴﺎﺭ ﻭﺗﻘﹼﻠﺐ ﺩﺍﺋﻢ ﺣﻴﺚ ﻳﺮﺍﻧﺎ ﺑﺄﺣﻮﺍﻟﻨﺎ ﻛﻠﻬﺎ‪.‬‬ ‫ﻭﳝﻜﻦ ﺃﻥ ﳔﹸﻠﺺ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﳌﺘﺒﺎﻳﻨﺔ ﺇﱃ ﻧﺘﻴﺠﺔ ﺟﺎﻣﻌﺔ ﻫـﻲ‪ :‬ﺃﻥ‬ ‫ﺍﻟﺘﺼﻮﻑ ﻫﻮ ﺍﻻﻧﺴﻼﺥ ﻣﻦ ﺍﻟـﺼﻔﺎﺕ ﺍﻟﺒـﺸﺮﻳﺔ ‪ -‬ﰲ ﻣﻌﻴـﺎﺭ‪ -‬ﻭﺍﻟﺘـﺪﹼﺛﺮ‬ ‫ﺑﺎﻷﻭﺻﺎﻑ ﺍ ﹶﳌﻠﹶﻜﻴﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺍﻟﻌﻴﺶ ﰲ ﻣﺪﺍﺭ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﳏﺒﺘﻪ ﺗﻌﺎﱃ‬ ‫ﻭﺍﻟﺘﺬﻭﻕ ﺍﻟﺮﻭﺣﺎﱐ‪.‬‬ ‫ﺇﻥ ﺃﺳﺎﺱ ﺍﻟﺘﺼﻮﻑ ﻫﻮ ﺍﻟﺮﻋﺎﻳﺔ ﻵﺩﺍﺏ ﺍﻟﺸﺮﻳﻌﺔ ﻇﺎﻫﺮﺍﹰ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠـﻰ‬ ‫ﺗﻠﻚ ﺍﻵﺩﺍﺏ ﺑﺎﻃﻨﺎﹰ‪ ،‬ﻓﺎﻟﺴﺎﻟﻚ ﺍﻟﺬﻱ ‪‬ﻳﺤﺴﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻳﻦ ﺍﳉﻨﺎﺣﲔ ﻳﺮﻯ ﻣﻦ‬ ‫ﺍﻟﺒﺎﻃﻦ ﻣﺎ ﰲ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻳﺸﻌﺮ ﻭﻳﻌﻴﺶ ﰲ ﺍﻟﻈﺎﻫﺮ ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟـﱵ‬ ‫ﰲ ﺍﻟﺒﺎﻃﻦ‪ .‬ﻭﺑﻔﻀﻞ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪﺓ ﻭﺍﻟﺸﻌﻮﺭ ﻳﺴﲑ ﺩﻭﻣﹰﺎ ﺑﺄﺩﺏ ﳓﻮ ﺍﳍـﺪﻑ‪،‬‬ ‫ﻭﳚﻮﻝ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ ﻭﳛﻮﻡ ﺣﻮﻟﻪ‪.‬‬ ‫ﻭﺍﻟﺘﺼﻮﻑ ﻃﺮﻳﻖ ﻣﻔﺘﻮﺡ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﻋﻤﻞ ﺩﺍﺋﺐ ﺟﺎﺩ‪ ،‬ﻻ ﳏﻞ ﻓﻴـﻪ‬ ‫ﻟﻠﻬﺰﻝ ﻭﺍﻟﻼﻣﺒﺎﻻﺓ ﻭﺍﻟﻠﻬﻮ ﻭﺍﻟﻌﺒﺚ‪ .‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ‪ ،‬ﻓﺄﺳﺎﺳـﻪ ﻳـﺴﺘﻨﺪ ﺇﱃ‬ ‫ﺗﺸﺮﺏ ‪‬ﺷ ‪‬ﻬﺪ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻧﺘﻘﺎﺷﻬﺎ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻛﺎﻟﻨﺤﻞ ﻏﺎﺩﻳﹰﺎ ﻭﺭﺍﺋﺤﹰﺎ ﺑﲔ ﺍﳋﻠﻴﺔ‬ ‫ﻭﺍﻟﺰﻫﺮﺓ‪ ..‬ﻭﺗﻄﻬﲑ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻷﻏﻴﺎﺭ‪ ..‬ﻭﻓﻄﺎﻡ ﺍﻟﻨﻔﺲ ﻋﻦ ﻣﻴﻮﳍﺎ ﺍﳉﺒﹼﻠﻴﺔ‪ ..‬ﻭﺇﲬﺎﺩ‬ ‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺑﺎﻻﻧﻐﻼﻕ ﺍﻟﺘﺎﻡ ﲡﺎﻩ ﺍﻟﺮﻏﺒﺎﺕ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﳉﺴﻤﺎﻧﻴﺔ‪ ..‬ﻭﺍﻟﺒﻘﺎﺀ ﺩﻭﻣﹰﺎ‬ ‫ﻣﺘﻔﺘﺤﹰﺎ ﺃﻣﺎﻡ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﺇﻣﻀﺎﺀ ﻋﻤﺮﻩ ﻋﻠﻰ ﺧﻄﻰ ﺳﻴﺪ ﺍﻷﻧﺎﻡ ‪ ..‬ﻭﺍﻟﺘﺨﻠـﻲ‬ ‫ﻋﻦ ﻣﺮﺍﺩﺍﺗﻪ ﻷﺟﻞ ﻣﺮﺍﺩﺍﺕ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ..‬ﻭﺍﺳﺘﺸﻌﺎﺭﻩ ﲝﻀﻮﺭﻩ ﺗﻌﺎﱃ ﳌﻌﺮﻓﺘﻪ ﺃﻥ‬ ‫‪١٤‬‬


‫ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﺃﻋﻈﻢ ﻣﺮﺗﺒﺔ‪.‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻘﻒ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﺘﺼﻮﻑ ﻭﺃﺳﺎﺳﻪ ﻭﻣﻮﺿﻮﻋﻪ ﻭﻓﺎﺋﺪﺗﻪ ﻭﺃﺭﻛﺎﻧﻪ‪:‬‬ ‫ﺃﺻﻞ ﺍﻟﺘﺼﻮﻑ‪ :‬ﻫﻮ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺄﺳﺲ ﺍﻟﺪﻳﻦ ﺑﻘـﻮﺓ‪ ،‬ﻭﻣﺮﺍﻋـﺎﺓ ﺃﻭﺍﻣـﺮﻩ‬ ‫ﻭﻧﻮﺍﻫﻴﻪ ﺑﺪﻗﺔ‪ .‬ﻭﳎﺎﻧﺒﺔ ﺣﻈﻮﻅ ﺍﻟﻨﻔﺲ ﻗﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ﲟﻼﺯﻣﺔ ﺍﳉﻮﻉ ﻭﺍﻟﻴﻘﻈﺔ‪.‬‬ ‫ﻣﻮﺿﻮﻉ ﺍﻟﺘﺼﻮﻑ‪ :‬ﺭﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﳊﻴﺎﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴـﺔ‪،‬‬ ‫ﻭﺗﺼﻔﻴﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺗﻮﺟﻴﻪ ﺍﻟﻠﻄﺎﺋﻒ ﺇﱃ ﻣﺮﺟﻌﻬﺎ ﺍﻷﺻﻠﻲ‪.‬‬ ‫ﻭﻓﺎﺋﺪﺓ ﺍﻟﺘﺼﻮﻑ‪ :‬ﲢﻔﻴﺰ ﺍﻹﻧﺴﺎﻥ ﻟﺘﻨﻤﻴﺔ ﺟﻮﺍﻧﺒﻪ ﺍ ﹶﳌﻠﹶﻜﻴـﺔ‪ ..‬ﻭﺍﺳﺘـﺸﻌﺎﺭ‬ ‫ﺍﻹﳝﺎﻥ ﺍﻹﲨﺎﱄ ﻭﺍﻟﺒﺪﺍﺋﻲ ﻛﺮ‪‬ﺓ ﺃﺧﺮﻯ ﻛﺸﻔﹰﺎ ﻭﺫﻭﻗﹰﺎ ﻭﺍﻟﻌﻴﺶ ﺑﻪ‪.‬‬ ‫ﺃﺳﺎﺱ ﺍﻟﺘﺼﻮﻑ‪ :‬ﺗﻌﻤﻴﻖ ﺷﻌﻮﺭ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺴﻄﺤﻲ ﻭﺗﺮﺳﻴﺨﻪ ﺑﺎﳌﻮﺍﻇﺒـﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺟﻌﻠﻪ ﺟﺎﻧﺒﹰﺎ ﻣﻬﻤﹰﺎ ﻟﻄﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺑﻠﻮﻍ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ‪-‬‬ ‫ﺍﻟﱵ ﺗ‪‬ﻌ ‪‬ﺪ ﻓﻄﺮﺓ ﺛﺎﻧﻴﺔ ﻟﻺﻧﺴﺎﻥ‪ -‬ﻭﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﻭﺟ ‪‬ﻬﻲ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺘﻮﺟ ‪‬ﻬﲔ ﺇﱃ ﺍﻟﻌﻘﱮ‬ ‫ﻭﺇﱃ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﲎ‪ ،‬ﻣﻊ ﺍﻻﻧﻐﻼﻕ ﺍﻟﺘﺎﻡ ﲡﺎﻩ ﻭﺟﻪ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﱐ ﺍﳌﺘﻮﺟﻪ‬ ‫ﺫﺍ‪‬ﺎ‪ ،‬ﻭﺇﱃ ﺃﻫﻮﺍﺋﻨﺎ‪.‬‬ ‫ﺃﻣﺎ ﺃﺭﻛﺎﻥ ﺍﻟﺘﺼﻮﻑ ﻓﻴﻤﻜﻦ ﺩﺭﺟﻬﺎ ﺑﺎﻵﰐ‪:‬‬ ‫‪ .١‬ﺑﻠﻮﻍ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ ﺑﻄﺮﻕ ﻧﻈﺮﻳﺔ ﻭﻋﻤﻠﻴﺔ‪.‬‬ ‫‪ .٢‬ﻗﺮﺍﺀﺓ ﺃﻭﺍﻣﺮ ﺣﻀﺮﺓ)‪ (١‬ﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺘﲔ ﻭﻣﻌﺎﻳﻨﺘـﻬﻤﺎ ﲜﻨـﺐ‬ ‫‪ (١‬ﻋﻨﺪﻣﺎ ﺳﺌﻞ ﺍﻷﺳﺘﺎﺫ ﺍﳌﺆﻟﻒ ﻋﻦ ﺳﺒﺐ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﱵ ﺗﻨ ‪‬ﻢ ﻋﻦ ﺍﻟﺘﻮﻗﱪ ﻭﺍﻟﺘﺒﺠﻴﻞ‪ .‬ﺃﺟﺎﺏ‪ :‬ﻧﻌـﻢ‪،‬‬ ‫ﻟﻘﺪ ﺍﺳﺘﻌﻤﻠﺖ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﰲ ﺍﳌﻮﺍﻗﻊ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻓﻘﻠﺖ ﺣﻀﺮﺓ ﺍﻟﻌﻠﻢ ﻭﺣﻀﺮﺓ ﺍﻟﻘﺪﺭﺓ‬ ‫ﻷﻧﲏ ﺃﺭﺍﻫﺎ ﺗﺴﻤﻮ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﺇﺫ ﻳﻨﺒﻐﻲ ﺍﻟﺪﻗﺔ ﺍﳌﺘﻨﺎﻫﻴﺔ ﻓﻴﻤﺎ ﳜﺺ ﺭﺑﻨﺎ ﺍﳉﻠﻴﻞ‪ .‬ﻓﺈﻧﻨﺎ ﻻ ﻧﺘﻜﻠﻢ ﻋـﻦ ﺃﻣـﺮ‬ ‫ﻋﺎﺩﻱ‪ ،‬ﳓﻦ ﻧﺘﻜﻠﻢ ﻋﻦ ﺫﺍﺕ ﻣﻘﺪﺳﺔ ﺟﻠﻴﻠﺔ‪ ،‬ﻟﺬﺍ ﺗﺘﻤﻠﻜﲏ ﻣﻨﺘﻬﻰ ﺍﻟﺮﻫﺒﺔ ﻭﺍﳋﺸﻴﺔ ﺃﺛﻨﺎﺀ ﻛﻼﻣﻲ ﺃﻭ ﻛﺘﺎﺑﱵ ﻋﻨﻬﺎ‪،‬‬ ‫ﻓﺄﺳﻌﻰ ﻟﻠﻌﺜﻮﺭ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻨﺎﺳﺒﺔ ﻭﺍﻟﺘﻌﺎﺑﲑ ﺍﻟﻼﺋﻘﺔ‪) .‬ﻗﺮﻕ ﺗﺴﱵ ‪ -‬ﺍﳋﺎﺑﻴﺔ ﺍﳌﻨﻔﻄﺮﺓ ﻟﻼﺳﺘﺎﺫ ﳏﻤﺪ ﻓﺘﺢ ﺍﷲ‬ ‫ﮔﻮﻟﻦ "ﺑﺎﻟﻠﻐﺔ ﺍﻟﺘﺮﻛﻴﺔ" ‪.(٤٢٣‬‬

‫‪١٥‬‬


‫ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﺣﻀﺮﺓ ﺍﻟﻜﻼﻡ ﺍﻹﳍﻲ ﻭﻓﻬﻤﻪ‪.‬‬ ‫‪ .٣‬ﺍﻻﻣﺘﻼﺀ ﲟﺤﺒﺔ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻷﺟﻠﻪ ﺇﱃ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺃ‪‬ﺎ "ﻣﻬـﺪ‬ ‫ﺍﻷﺧﻮﺓ" ﻭﺍﻟﻘﻴﺎﻡ ﲝﺴﻦ ﺍﳌﻌﺎﺷـﺮﺓ ﻣـﻊ ﺍﻟﻨﺎﺱ ﻗﺎﻃﺒﺔ‪ ،‬ﺑﻞ ﻣـﻊ ﻛﻞ ﺷﻲﺀ‪.‬‬ ‫‪ .٤‬ﺍﻟﻌﻤﻞ ﺑﺮﻭﺡ ﺍﻹﻳﺜﺎﺭ ﰲ ﻛﻞ ﻭﻗﺖ ﻭﺣﲔ‪ ،‬ﺑﺘﻔﻀﻴﻞ ﺍﻵﺧـﺮﻳﻦ ﻗـﺪﺭ‬ ‫ﺍﳌﺴﺘﻄﺎﻉ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬ ‫‪ .٥‬ﺗﻘﺪﱘ ﺍﳌﺮﺍﺩ ﺍﻹﳍﻲ ﻋﻠﻰ ﻣﺮﺍﺩﻩ ﻫﻮ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻹﻣﻀﺎﺀ ﺍﻟﻌﻤﺮ ﺻ‪‬ـ ‪‬ﻌﺪﹰﺍ ﺇﱃ‬ ‫ﺫﺭﻯ "ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﷲ" ﻭ"ﺍﻟﺒﻘﺎﺀ ﺑﺎﷲ"‪.‬‬ ‫‪ .٦‬ﺍﻻﻧﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﻌﺸﻖ ﻭﺍﻟﻮﺟﺪ ﻭﺍﳉﺬﺏ ﻭﺍﻻﳒﺬﺍﺏ‪.‬‬ ‫‪ .٧‬ﺍﺳﺘﺸﻔﺎﻑ ﻣﺎ ﰲ ﺍﻟﺼﺪﻭﺭ ﻣﻦ ﺳﻴﻤﺎﺀ ﺍﻟﻮﺟﻮﻩ‪ .‬ﻭﻗﺮﺍﺀﺓ ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ‬ ‫ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺣﺪﺍﺙ‪.‬‬ ‫‪ .٨‬ﺗﻨﻈﻴﻢ ﺭﺣﻼﺕ ﺇﱃ ﻣﻮﺍﺿﻊ ﺗﺬﻛﹼﺮ ﺑﺎﻷﺧﺮﻭﻳﺎﺕ‪ ،‬ﺑﻨﻴﺔ ﺍﻟﺴﻔﺮ ﻟﻠﻜﺴﺐ‬ ‫ﺍﳌﻌﻨﻮﻱ ﻭﻗﺼﺪ ﺍﳍﺠﺮﺓ‪.‬‬ ‫‪ .٩‬ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻷﺫﻭﺍﻕ ﻭﺍﻟﻠﺬﺍﺋﺬ ﺿﻤﻦ ﺍﻟﺪﺍﺋﺮﺓ ﺍﳌﺸﺮﻭﻋﺔ‪ ،‬ﻭﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﺪﻡ‬ ‫ﺍﻹﻗﺪﺍﻡ ﺧﻄﻮﺓ ﺇﱃ ﺍﻟﺪﺍﺋﺮﺓ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ‪.‬‬ ‫‪ .١٠‬ﺍ‪‬ﺎﻫﺪﺓ ﺍﳌﺘﻮﺍﺻﻠﺔ ﻭﺍﳌﻨﺎﺿﻠﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻣﻊ ﻃﻮﻝ ﺍﻷﻣﻞ ﺍﻟـﺬﻱ ﻳﻨـﺸﺆﻩ‬ ‫ﺗﻮ ‪‬ﻫﻢ ﺍﻷﺑﺪﻳﺔ‪.‬‬ ‫‪ .١١‬ﻋﺪﻡ ﺍﻟﻨﺴﻴﺎﻥ ‪-‬ﻭﻟﻮ ﻟﻠﺤﻈﺔ ﻭﺍﺣﺪﺓ‪ -‬ﺃﻥ ﻻ ﳒﺎﺓ ﺇ ﹼﻻ ﺑﻄﺮﻳﻖ ﺍﻟـﻴﻘﲔ‬ ‫ﻭﺍﻹﺧﻼﺹ ﻭﺍﻟﺮﺿﺎ ﺍﻹﳍﻲ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺑﺎﺳﻢ ﺧﺪﻣﺔ ﺍﻟﺪﻳﻦ ﻭﰲ ﺳـﺒﻴﻞ‬ ‫ﺇﺑﻼﻍ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻗﺎﻃﺒﺔ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﻓﻀﻼ ﻋﻤﺎ ﺳﺒﻖ ﳝﻜﻦ ﺃﻥ ﻧﻀﻴﻒ ﺍﻵﰐ‪ :‬ﺍﻟﺘﺰﻭﺩ ﺑﺎﻟﻌﻠﻮﻡ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨـﺔ‪،‬‬ ‫ﻭﺍﻻﺣﺘﻤﺎﺀ ﺑﺮﻳﺎﺩﺓ ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﻭﺇﺭﺷﺎﺩﻩ‪ ..‬ﻫﺎﺗﺎﻥ ﺍﳋﺎﺻﺘﺎﻥ ﲢﻮﺯﺍﻥ ﺃﳘﻴﺔ ﻟـﺪﻯ‬ ‫‪١٦‬‬


‫ﺍﻟﻨﻘﺸﺒﻨﺪﻳﲔ‪.‬‬ ‫ﻭﺇﺫ ﻧﺬﻛﺮ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﻧﻔﻜﺮ ﺑﺎﻟﺘﺼﻮﻑ‪ ،‬ﻭﻧﻜﺘﺐ ﺣﻮﻝ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻋﻠﻴﻨـﺎ‬ ‫ﺃ ﹼﻻ ﻧﻨﺴﻰ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻧﺪﺭﺟﻬﺎ ﺃﺩﻧﺎﻩ ﻭﻫﻲ ﲟﺜﺎﺑﺔ ﺇﺷﺎﺭﺍﺕ ﺑﻠﻮﺭﻳﺔ ﹶﻟ ‪‬ﻤﺎﻋﺔ ﻟﻠﺴﲑ‬ ‫ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺮﻭﺣﺎﱐ‪ ،‬ﻭﺗﺘﻀﻤﻦ ﺍﳌﻌﲎ ﺍﻹﲨﺎﱄ ﻟﺮﻭﺡ ﺍﻟﺪﺭﻭﺷﺔ )ﺍﻟﺘﻨﺴﻚ(‪ ،‬ﻭﺗﻌ ‪‬ﺪ‬ ‫ﺃﺳﺎﺳﹰﺎ ﻟﻜﺘﺐ ﺍﻷﺧﻼﻕ ﻭﺍﻷﺩﺏ ﻭﺍﻟﺰﻫﺪ‪ ،‬ﺑﻞ ‪‬ﻋﺪ‪‬ﺕ ﻧﻘﻄﺔ ﺍﻟﺘﻘﺎﺀ ﺍﻟﻘﻠـﻮﺏ ‪-‬‬ ‫)‪(١‬‬ ‫ﲟﻌﲎ ﻣﻦ ﺍﳌﻌﺎﱐ‪ -‬ﺑﺎﳊﻘﻴﻘﺔ ﺍﻷﲪﺪﻳـﺔ‪.‬‬ ‫ﻭﰲ ﻣﻘﺪﻣﺔ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻭﹸﺃﻭﻻﻫﺎ "ﺍﻟﻴﻘﻈﺔ" ﺍﻟﱵ ﺗﺸﻜﻞ ﺃﺳﺎﺳﹰﺎ ﻟﻔﻬﻢ ﺍﳊـﺪﻳﺚ‬ ‫ﺱ ِﻧﻴ‪‬ـﺎ ‪‬ﻡ ‪‬ﻣﺘ‪‬ـﻰ ﻣ‪‬ـﺎ‪‬ﺗﻮﺍ‬ ‫ﺍﻟﺸﺮﻳﻒ‪ِ) :‬ﺇﻥﱠ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻲ ‪‬ﺗﻨ‪‬ﺎﻣ‪‬ﺎ ِﻥ ﻭ‪‬ﻻ ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻡ ﹶﻗﹾﻠﺒِﻲ(‪ (٢)،‬ﻭ )ﺍﻟﻨ‪‬ـﺎ ‪‬‬ ‫ﺍﺳ‪‬ﺘ‪‬ﻴ ﹶﻘ ﹸﻈﻮﺍ(‪ (٣).‬ﻭﺗﺄﺗﻰ ﺑﻌﺪ ﺍﻟﻴﻘﻈﺔ ﻭﺗﻌﻘﺒﻬﺎ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺍﻹﻧﺎﺑﺔ‪ ،‬ﺍﶈﺎﺳﺒﺔ‪ ،‬ﺍﻟﺘﻔﻜﺮ‪ ،‬ﺍﻟﻔﺮﺍﺭ‪،‬‬ ‫ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﺍﳋﻠﻮﺓ‪ ،‬ﺍﻟﻌﺰﻟﺔ‪ ،‬ﺍﳊﺎﻝ‪ ،‬ﺍﻟﻘﻠﺐ‪ ،‬ﺍﳊﺰﻥ‪ ،‬ﺍﳋﻮﻑ‪ ،‬ﺍﻟﺮﺟـﺎﺀ‪ ،‬ﺍﳋـﺸﻮﻉ‪،‬‬ ‫ﺍﻟﺰﻫﺪ‪ ،‬ﺍﻟﺘﻘﻮﻯ‪ ،‬ﺍﻟﻮﺭﻉ‪ ،‬ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﺍﳌﺮﺍﻗﺒـﺔ‪ ،‬ﺍﻹﺧـﻼﺹ‪ ،‬ﺍﻻﺳـﺘﻘﺎﻣﺔ‪،‬‬ ‫ﺍﻟﺘﻮﻛﻞ‪ ،‬ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﺍﻟﺜﻘﺔ‪ ،‬ﺍﳋﻠﻖ‪ ،‬ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﺍﻟﻔﺘﻮﺓ‪ ،‬ﺍﻟـﺼﺪﻕ‪ ،‬ﺍﳊﻴـﺎﺀ‪،‬‬ ‫ﺍﻟﺸﻜﺮ‪ ،‬ﺍﻟﺼﱪ‪ ،‬ﺍﻟﺮﺿﺎ‪ ،‬ﺍﻻﻧﺒﺴﺎﻁ‪ ،‬ﺍﻟﻘﺼﺪ‪ ،‬ﺍﻟﻌﺰﻡ‪ ،‬ﺍﻹﺭﺍﺩﺓ‪ ،‬ﺍﳌﺮﻳﺪ‪ ،‬ﺍﳌﺮﺍﺩ‪ ،‬ﺍﻟﻴﻘﲔ‪،‬‬ ‫ﺍﻟﺬﻛﺮ‪ ،‬ﺍﻹﺣﺴﺎﻥ‪ ،‬ﺍﻟﺒﺼﲑﺓ‪ ،‬ﺍﻟﻔﺮﺍﺳﺔ‪ ،‬ﺍﻟﺴﻜﻴﻨﺔ‪ ،‬ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﺍﻟﻘﺮﺏ‪ ،‬ﺍﻟﺒﻌﺪ‪ ،‬ﺍﳌﻌﺮﻓﺔ‪،‬‬ ‫ﺍﶈﺒﺔ‪ ،‬ﺍﻟﻌﺸﻖ‪ ،‬ﺍﻟﺸﻮﻕ‪ ،‬ﺍﻻﺷﺘﻴﺎﻕ‪ ،‬ﺍﳉﺬﺑﺔ‪ ،‬ﺍﻻﳒﺬﺍﺏ‪ ،‬ﺍﻟﺪﻫﺸﺔ‪ ،‬ﺍﳊﲑﺓ‪ ،‬ﺍﻟﻘـﺒﺾ‪،‬‬ ‫ﺍﻟﺒﺴﻂ‪ ،‬ﺍﻟﻔﻘﺮ‪ ،‬ﺍﻟﻐﲎ‪ ،‬ﺍﻟﺮﻳﺎﺿﺔ‪ ،‬ﺍﻟﺘﺒﺪﻝ‪ ،‬ﺍﳊﺮﻳﺔ‪ ،‬ﺍﻻﺣﺘﺮﺍﻡ‪ ،‬ﺍﻟﻌﻠﻢ‪ ،‬ﺍﳊﻜﻤﺔ‪ ،‬ﺍﳍﻤﺔ‪،‬‬ ‫ﺍﻟﻐﲑﺓ‪ ،‬ﺍﻟﻮﻻﻳﺔ‪ ،‬ﺍﻟﺴﲑ‪ ،‬ﺍﻟﻐﺮﺑﺔ‪ ،‬ﺍﻻﺳﺘﻐﺮﺍﻕ‪ ،‬ﺍﻟﻐﻴﺐ‪ ،‬ﺍﻟﻘﻠـﻖ‪ ،‬ﺍﻟﻮﻗـﺖ‪ ،‬ﺍﻟـﺼﻔﺎﺀ‪،‬‬ ‫‪ (١‬ﻧﺬﻛﹼﺮ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﺃﻥ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ ﱂ ﳕﺴﻬﺎ ﺑﺎﻟﺘﻌﻠﻴﻖ ﺍﻭ ﺍﻟﺘﻮﺿـﻴﺢ ﺣﻴـﺚ ﺳـﲑﺩ‬ ‫ﺷﺮﺣﻬﺎ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﺛﻨﺎﻳﺎ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﺍﻷﺟﺰﺍﺀ ﺍﻟﱵ ﺗﻠﻴﻪ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬ ‫‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺘﻬﺠﺪ ‪١٦‬؛ ﻣﺴﻠﻢ‪ ،‬ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ‪.١٢٥‬‬ ‫‪ (٣‬ﻳﻨﺴﺐ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺇﱃ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ‬ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ .‬ﺍﻧﻈﺮ ﻟﺬﻟﻚ‪ :‬ﺍﳌـﺼﻨﻮﻉ ﻟﻌﻠـﻲ ﺍﻟﻘـﺎﺭﻱ‬ ‫‪١٩٩/١‬؛ ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪٥٢٥ ،٤١٤/٢‬؛ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ ‪.٥٢/٧‬‬

‫‪١٧‬‬


‫ﺍﻟﺴﺮﻭﺭ‪ ،‬ﺍﻟﺘﻠﻮﻳﻦ‪ ،‬ﺍﻟﺘﻤﻜﲔ‪ ،‬ﺍﳌﻜﺎﺷﻔﺔ‪ ،‬ﺍﳌﺸﺎﻫﺪﺓ‪ ،‬ﺍﻟﺘﺠﻠـﻲ‪ ،‬ﺍﳊﻴـﺎﺓ‪ ،‬ﺍﻟـﺴﻜﺮ‪،‬‬ ‫ﺍﻟﺼﺤﻮ‪ ،‬ﺍﻟﻔﺼﻞ‪ ،‬ﺍﻟﻮﺻﻞ‪ ،‬ﺍﻟﻔﻨﺎﺀ‪ ،‬ﺍﻟﺒﻘﺎﺀ‪ ،‬ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﺍﻟﺘﻠﺒﻴﺲ‪ ،‬ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﺘﺠﺮﻳـﺪ‪،‬‬ ‫ﺍﻟﺘﻔﺮﻳﺪ‪ ،‬ﺍﳉﻤﻊ‪ ،‬ﲨﻊ ﺍﳉﻤﻊ‪ ،‬ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬ ‫ﺿﺢ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ ﻭﻟﻮ ﺑﺼﻮﺭﺓ ﳎﻤﻠﺔ‪.‬‬ ‫ﻭﻧﺄﻣﻞ ﺃﻥ ‪‬ﻳﻮ ‪‬‬ ‫ﻭﺍﷲ ﻳﻘﻮﻝ ﺍﳊﻖ ﻭﻫﻮ ﻳﻬﺪﻱ ﺍﻟﺴﺒﻴﻞ‪.‬‬

‫‪١٨‬‬


‫‪‬‬

‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﱂ ﺗﻜﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺗﺪ ‪‬ﻭﻥ ﰲ ﺍﻟﻌﻬﻮﺩ ﺍﻷﻭﱃ ﰲ ﻧﻈﺮ ﺗﺎﺭﻳﺦ ﺍﻟﻌﻠـﻮﻡ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺎﻟﻜﺜﲑﻭﻥ ﻛﺎﻧﻮﺍ ﳛﻔﻈﻮﻥ ﺃﻗﺴﺎﻡ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻋﻦ ﻇﻬﺮ ﻗﻠـﺐ‪،‬‬ ‫ﻓﺘﻈﻞ ﻣﻄﺒﻮﻋﺔ ﰲ ﺃﺫﻫﺎ‪‬ﻢ‪ ،‬ﻛﺎﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳌﻌﺎﻣﻠﺔ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﺖ ﺗﺘﻜﺮﺭ‬ ‫ﻛﺜﲑﹰﺍ ﻭ‪‬ﺗﻌﺰ‪‬ﺯ ﺑﺎﳌﺰﺍﻭﻟﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ‪ .‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ ﻣﺎ ﻛـﺎﻥ ﰲ ﲨـﻊ‬ ‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﺼﻨﻴﻔﻬﺎ ﺃﻳﺔ ﺻﻌﻮﺑﺔ ‪‬ﺗﺬﻛﺮ؛ ﻷﻧﻪ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﺼﻴﺎﻏﺔ ﻣﺎ‬ ‫ﻫﻮ ﳏﻔﻮﻅ ﺣﻴﹰﺎ ﰲ ﺃﺫﻫﺎﻧﻨﺎ ﰒ ﺗﺴﻄﲑﻩ ﻋﻠﻰ ﺍﻷﻭﺭﺍﻕ‪ .‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻓـﺈﻥ‬ ‫ﻓﺮﻭﻉ ﺍﻟﻌﻠﻮﻡ ﺍﳌﺬﻛﻮﺭﺓ ﻷ‪‬ﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳊﻴﺎﺗﻴﺔ ﺍﻟﱵ ﻻﺑﺪ ﺃﻥ ﻳﻨﺸﻐﻞ ‪‬ﺎ ﻛـﻞ‬ ‫ﻣﺴﻠﻢ ﻓﻘﺪ ﺗﻨﺎﻭﻝ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻘﺪﻣﹰﺎ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ ﺍﶈﻔﻮﻇﺔ ﰲ ﺃﺫﻫﺎ‪‬ﻢ ﻭﺻﺪﻭﺭﻫﻢ‬ ‫ﻭﺩﻭ‪‬ﻧﻮﺍ ﺭﺳﺎﺋﻞ ﻭﻛﺘﺒﹰﺎ ﺗﺘﻌﻠﻖ ﺑﻜﻞ ﺑﺎﺏ ﻣﻦ ﺗﻠﻚ ﺍﻷﺑﻮﺍﺏ‪ .‬ﻓﺎﺷـﺘﻐﻞ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﺑﺘﺼﻨﻴﻒ ﻛﺘﺐ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﶈ ‪‬ﺪﺛﻮﻥ ﺑﺘﺪﻭﻳﻦ ﺍﻟﺴﻨﺔ ﻭﺣﻔﻈﻬﺎ‪ ،‬ﻭﻋﻠﻤﺎﺀ ﺍﻟﻜـﻼﻡ ﰲ‬ ‫ﺗﺮﺻﲔ ﻣﺴﺎﺋﻞ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺍﳌﻔﺴﺮﻭﻥ ﰲ ﺗﺄﻟﻴﻒ ﺍﻟﺘﻔﺎﺳﲑ ﻭﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺑﺬﻝ‬ ‫ﻛﻞ ﻣﻨﻬﻢ ﰲ ﺳﺎﺣﺘﻪ ﺟﻬﺪﹰﺍ ﻓﺎﻕ ﺍﻵﻓﺎﻕ ﻹﺑﺮﺍﺯ ﺣﻘﺎﺋﻖ ﺍﻹﺳﻼﻡ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻣـﻦ‬ ‫ﺩﻭﻥ ﺃﻥ ﻳﺪ‪‬ﻋﻮﺍ ﳎﺎ ﹰﻻ ﻟﻼﻟﺘﺒﺎﺱ‪.‬‬ ‫ﻭﰲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ ﺭﻛﺰ ﺍﻟﺼﻮﻓﻴﻮﻥ ﺃﻳﻀﺎﹰ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻮﻟﻮﻥ ﺍﻫﺘﻤﺎﻣﹰﺎ ﺃﻛﺜﺮ ﺑﺎﳉﺎﻧﺐ‬ ‫ﺍﻟﺮﻭﺣﻲ ﻟﻠﺤﻘﻴﻘﺔ ﺍﻷﲪﺪﻳﺔ‪ ..‬ﺭﻛﺰﻭﺍ ‪ -‬ﻣﺴﺘﻨﺪﻳﻦ ﺇﱃ ﺍﳌﺼﺎﺩﺭ ﻧﻔﺴﻬﺎ‪ -‬ﻋﻠـﻰ‬ ‫ﺍﳊﻘﺎﺋﻖ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﺘﺼﻮﻑ‪ ،‬ﻛﺬﺍﺕ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺃﺳﺎﺱ ﺍﻟﻮﺟﻮﺩ ﻭﻣـﺎ ﻭﺭﺍﺀﻩ‪،‬‬ ‫‪١٩‬‬


‫ﻭﻣﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺣﻘﻴﻘﺘﻬﻤﺎ‪ ،‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ‪ ،‬ﺳﺎﻋﲔ ﺑﺈﺻﺮﺍﺭ‬ ‫ﻟﻴﻮﺟﻬﻮﺍ ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻓﺄﺿﺎﻓﻮﺍ ﺭﻳﺎﺿﺎ‪‬ﻢ ﺍﻟﺬﺍﺗﻴـﺔ ﻭﺣﻴـﺎ‪‬ﻢ‬ ‫ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﺗﺼﻔﻴﺘﻬﻢ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺗﺰﻛﻴﺘﻬﻢ ﺍﻟﻨﻔـﻮﺱ‪ ،‬ﺇﱃ ﺗﻔـﺴﲑ ﺍﳌﻔـﺴﺮﻳﻦ‬ ‫ﻭﺭﻭﺍﻳﺎﺕ ﺍﶈﺪﺛﲔ ﻭﺍﺟﺘﻬﺎﺩﺍﺕ ﺍ‪‬ﺘﻬﺪﻳﻦ ﻭﺍﺳﺘﻨﺒﺎﻃﺎ‪‬ﻢ‪ ..‬ﻭﺑﺈﳚـﺎﺯ؛ ﻃـﻮﺭﻭﺍ‬ ‫ﻣﺪﺍﺭﺱ ﻭﻣﺴﺎﻟﻚ ﺻﻮﻓﻴﺔ ﻣﺘﻌﺪﺩﺓ ﺑﺈﺩﺭﺍﻙ ﺍﻟﺪﻳﻦ ﻛ ﹰ‬ ‫ﻼ ﻻ ﻳﺘﺠﺰﺃ‪ ،‬ﻋﻼﻭﺓ ﻋﻠـﻰ‬ ‫ﻋﻴﺸﻬﻢ ﺑﻪ ﻭﺗﺬﻭﻗﻬﻢ ﻟﻪ ﻭﻓﻬﻤﻬﻢ ﺇﻳﺎﻩ‪ ..‬ﻭﻫﻜﺬﺍ ﻛﺴﺒﺖ ﺣﻴﺎﺓ ﺍﻹﺳﻼﻡ ﺍﻟﺮﻭﺣﻴﺔ‬ ‫ﻣﺎﻫﻴ ﹰﺔ ﻋﻠﻤﻴﺔ‪ ،‬ﺗﻠﻚ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﳌﺴﺘﻨﺪﺓ ﺇﱃ ﺃﺳﺲ ﻋﻤﻠﻴﺔ ﲝﺘﺔ ﻣﺘﻌﻠﻘﺔ ﺑـﺄﺣﻮﺍﻝ‬ ‫ﺍﻟﻘﻠﺐ‪ ،‬ﻛﺰﻫﺪ ﺍﻟﺰﻫﺎﺩ‪ ،‬ﻭﻋﺒﺎﺩﺓ ﺍﻟﻌﺒ‪‬ﺎﺩ‪ ،‬ﻭﺩﻗﺔ ﺍﻹﺣﺴﺎﺱ ﺍﻟﺪﻳﲏ ﻋﻨـﺪ ﺃﺭﺑـﺎﺏ‬ ‫ﺍﻟﻮﺭﻉ‪ ،‬ﻭﺭﻫﺎﻓﺔ ﺍﳊﺲ ﻟﺪﻯ ﺍﳌﺨﻠﺼﲔ‪ ،‬ﻭﻋﺸﻖ ﺍﶈـﺒﲔ ﻭﺷـﻮﻗﻬﻢ‪ ،‬ﻭﺭﺅﻳـﺔ‬ ‫ﺍﻟﻔﻘﺮﺍﺀ ﻟﻌﺠﺰﻫﻢ ﻭﻓﻘﺮﻫﻢ ﺇﱃ ﺍﷲ‪ .‬ﻓﻈﻬﺮﺕ ﻋﻠﻰ ﺻﻮﺭﺓ "ﻋﻠﻢ ﺍﻟﺘﺼﻮﻑ" ﲟـﺎ‬ ‫ﳜﺼﻪ ﻣﻦ ﻣﻨﻬﺞ ﻭﻣﺴﻠﻚ ﻭﻣﺸﺮﺏ ﻭﻣﻮﺿـﻮﻉ ﻭﻗﻮﺍﻋـﺪ ﻭﺍﺻـﻄﻼﺣﺎﺕ‪.‬‬ ‫ﻓـ"ﻋﻠﻢ ﺍﻟﺘﺼﻮﻑ" ﰲ ﺃﺳﺎﺳﻪ ﺧﻼﺻﺔ ﺍﳊﻘﻴﻘﺔ ﺍﻷﲪﺪﻳﺔ ﻭﻋﺼﺎﺭ‪‬ﺎ ﺑﻼ ﺷﻚ‪،‬‬ ‫ﻣﻊ ﻣﺎ ﻳﺒﺪﻭ ﰲ ﻣﺸﺎﺭﺑﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻦ ﺗﺒﺎﻳﻦ ﻭﺍﺧﺘﻼﻑ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ‪.‬‬ ‫ﻭﻟﻜﻨﻬﺎ ﺣﻘﻴﻘﺔ ﻭﺍﻗﻌﺔ‪ ،‬ﺃﻧﻪ ﰲ ﺑﻌﺾ ﺍﻟﻌﻬﻮﺩ ﻇﻦ ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘـﺼﻮﻑ‬ ‫ﺑﺄﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ ‪-‬ﺍﻟﱵ ﻫﻲ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﳍﺎ ﻭﺟﻬﺎﻥ‪ -‬ﲣﺘﻠﻒ ﺃﺣﻜﺎ ‪‬ﻣﻬـﺎ‬ ‫ﻋﻦ ﺭﻭﺣﻬﺎ )ﺍﻟﺒﺎﻃﻨﺔ(‪ ،‬ﻛﺎﳌﺮﺍﻗﺒﺔ ﻭﺍﻟﺮﻳﺎﺿﺔ ﻭﺍ‪‬ﺎﻫﺪﺓ‪ .‬ﻓﺄﺧﺬ ﻛ ﱞﻞ ﻣﻨﻬﻤﺎ ﻣﻮﻗﻒ‬ ‫ﺍﻟﻌﺪﺍﺀ ﻟﻶﺧﺮ‪ ،‬ﺑﺘﻮﻫﻢ ﺃﺣﺪﳘﺎ ﻣﺘﺸﺒﺜﹰﺎ ﺑﻈﺎﻫﺮ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻵﺧﺮ ﺑﺒﺎﻃﻨـﻬﺎ‪ .‬ﻭﰲ‬ ‫ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻣﺎ ﹶﺃ ‪‬ﻭﺟﺪ ‪-‬ﺇﱃ ﺣﺪ ﻣﺎ‪ -‬ﻇﻬﻮﺭ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻫـﻮ ﺃﻥ ﺍﻟﻔﻘﻬـﺎﺀ‬ ‫ﻭﺃﻫﻞ ﺍﻟﻔﺘﻮﻯ ﻣﺜﹼﻠﻮﺍ ﺟﺎﻧﺐ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻨﻈﺮﻱ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﺜﹼـﻞ ﺍﻟـﺼﻮﻓﻴﺔ ﺟﺎﻧﺒـﻬﺎ‬ ‫ﺍﻟﺒﺎﻃﲏ‪ .‬ﻭﺍﳊﺎﻝ ﺃﻥ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﳝﻜﻦ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺯﺍﻭﻳﺔ‪ :‬ﺃﻥ ﻛﻞ ﺟﻬـﺔ‬ ‫‪‬ﺗﻘﺪ‪‬ﻡ ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﺍﻋﺘﺎﺩﺕ ﻋﻠﻴﻪ ﻭﲤﻴﻞ ﺇﻟﻴﻪ‪.‬‬ ‫‪٢٠‬‬


‫ﻭﻟﻘﺪ ﺭﺍﺟﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﶈ ‪‬ﺪﺛﻮﻥ ﻭﺍﳌﻔﺴﺮﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﰲ ﺿـﻮﺀ ﺃﺻـﻮﻝ‬ ‫ﻭﻗﻮﺍﻋﺪ ﺗﺴﺘﻨﺪ ﻣﻦ ﺣﻴﺚ ﺍﻷﺳﺎﺱ ﺇﱃ ﻋﻬﺪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺰﺍﻫﺮ‪ .‬ﻭﺻﻨ‪‬ﻔﻮﺍ ﰲ ﺫﻟﻚ ﺁﺛﺎﺭﹰﺍ‬ ‫ﺟﻠﻴﻠﺔ ﻛ ﱞﻞ ﰲ ﻣﻴﺪﺍﻧﻪ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺼﻮﻓﻴﲔ ﲟﺮﺟﻌﻴﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﺃﻇﻬـﺮﻭﺍ‬ ‫ﺍﺟﺘﻬﺎﺩﺍ‪‬ﻢ ﰲ ﻣﺴﺎﺋﻞ ﺍﺳﺘﺨﺮﺟﻮﻫﺎ ﻣﻦ ﻫﺬﻳﻦ ﺍﳌﺼﺪﺭﻳﻦ ﺍﻷﺳﺎﺳﲔ ﳑـﺎ ﻳﺘﻌﻠـﻖ‬ ‫ﺑﺎﻟﺮﻳﺎﺿﺔ ﻭﺍ‪‬ﺎﻫﺪﺓ ﻭﺍﳌﺮﺍﻗﺒﺔ ﻭﺍﳊﺎﻝ ﻭﺍﳌﻘﺎﻡ‪ ،‬ﻭﺩﻭ‪‬ﻧﻮﺍ ﻣﻌﻬﺎ ﺣﻴﺎ‪‬ﻢ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳋﺎﺻﺔ‬ ‫‪‬ﻢ‪ ،‬ﻭﻋﺸﻘﻬﻢ ﻭﺷﻮﻗﻬﻢ ﻭﺍﺷﺘﻴﺎﻗﻬﻢ ﻭﻭﺟﺪﻫﻢ ﻭﺟﺬﺑﺎ‪‬ﻢ ﻭﺍﳒـﺬﺍ‪‬ﻢ‪ ،‬ﻭﺳـﻌﻮﺍ‬ ‫ﻟﺘﻮﺟﻴﻪ ﻣﻦ ﳚﺪﻭ‪‬ﻢ ﻣﻦ ﺍﳌﺘﺸﺒﺜﲔ ﺑﺎﻟﻈﺎﻫﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺣﻲ‪.‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﻗﺼﺪ ﻛﻼ ﺍﻟﻄﺮﻓﲔ ﻫﻮ ﺍﻟﻮﺻـﻮﻝ ﺇﱃ ﺍﷲ ﲟﺮﺍﻋـﺎﺓ ﺃﻭﺍﻣـﺮﻩ‬ ‫ﻭﻧﻮﺍﻫﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﻟﻌﺪﻡ ﺗﺄﺻﻴﻞ ﻣﻴﺰﺍﻥ ﻳﻮ ‪‬ﺯﻥ ﺑﻪ ﻃﺮﻳﻖ ﺍﻟﻮﺻﻮﻝ ﺃﺣﻴﺎﻧﹰﺎ ﻭﻓﻖ ﻣﻘـﺎﻳﻴﺲ‬ ‫ﺷﺮﻋﻴﺔ ﺃﺩﻯ ﺇﱃ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ؛ ﻭﺳﺒ‪‬ﺐ ﻣﺎ ﻳﺒﺪﻭ ﻟﻨﺎ ﻣﻦ ﺍﺧﺘﻼﻓﺎﺕ ﰲ ﺍﻟﻮﻗـﺖ‬ ‫ﺍﳊﺎﺿﺮ‪ .‬ﻭﺍﳊﺎﻝ ﻻ ﺳﺒﺐ ﻟﻼﺧﺘﻼﻑ ﰲ ﺍﳌﻨﺸﺄ ﻭﺍﻷﺳﺎﺱ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺗﺪﻭﻳﻦ ﺃﻗﺴﺎﻡ‬ ‫ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﺸﻜﻞ ﻣﺴﺘﻘﻞ ﻭﺍﻻﻣﺘﺜﺎﻝ ‪‬ﺎ ﻻ ﻳﻌﲏ ﺍﺧﺘﻼﻓﹰﺎ‪ ،‬ﻛـﺬﻟﻚ ﻟـﻴﺲ‬ ‫ﺍﺧﺘﻼﻓﹰﺎ ﻗﻂ ﺍﻫﺘﻤﺎﻡ ﻋﻠﻢ ﺍﻟﻔﻘﻪ ﺑﺄﺣﻜﺎﻡ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳌﻌﺎﻣﻼﺕ‪ ،‬ﺃﻱ ﺗﻨﻈﻴﻢ ﺣﺮﻛـﺎﺕ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ ﻭﺗﻨﺴﻴﻘﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﺟﻬﻮﺩ ﺍﻟﺘﺼﻮﻑ ﻟﺮﻓﻊ ﺣﻴﺎﺓ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﺑﺴﻠﻮﻙ ﺗﺮﺑﻴﺔ ﺍﻟﺮﻭﺡ ﻭﺗﺼﻔﻴﺔ ﺍﻟﻘﻠﺐ ﻭﺗﺰﻛﻴﺔ ﺍﻟـﻨﻔﺲ‪.‬‬ ‫ﻓﻼ ﺍﺧﺘﻼﻑ ﻭﻻ ﺍﻓﺘﺮﺍﻕ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻌ ‪‬ﻬﺪ ﻛ ﱞﻞ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﺑﺎﳊﻔﺎﻅ ﻋﻠﻰ ﻧﺎﺣﻴﺔ ﻣﻬﻤﺔ‬ ‫ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻜ ﱞﻞ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻮﺍﺣﻲ ﲟﺜﺎﺑﺔ ﻛﻠﻴﺔ ﻣﻦ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﺍﻟﱵ ﲤﺜـﻞ ﺍﻟﻜـﻞ‪،‬‬ ‫ﻭﺍﻟﱵ ﻳﺘﻮﻗﻒ ﺗﻜﺎﻣﻠﻬﺎ ﻋﻠﻰ ﺗﻜﺎﻣﻞ ﺗﻠﻚ ﺍﻟﻜﻠﻴﺎﺕ‪ .‬ﺣﻴﺚ ﺇﻥ ﺇﺣﺪﺍﻫﺎ ﺗﻌﻠﹼﻢ ﻛﻴـﻒ‬ ‫ﻳﺘﻌﺒﺪ ﺍﻹﻧﺴﺎﻥ ﻭﻛﻴﻒ ﻳﺘﻄﻬﺮ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻛﻴﻒ ﻳﻘﻴﻢ ﺍﻟﺼﻼﺓ ﻭﻛﻴﻒ ﻳﺼﻮﻡ ﻭﻛﻴﻒ‬ ‫ﻼ ﻋﻦ ﻫـﺬﺍ‪-‬‬ ‫ﻳﺰ ﹼﻛﻰ‪ ،‬ﻭﻋﻠﻰ ﺃﻱ ﺃﺳﺎﺱ ﻳﺴﺘﻨﺪ ﰲ ﻣﻌﺎﻣﻼﺗﻪ‪ ..‬ﺑﻴﻨﻤﺎ ﺍﻵﺧﺮ ‪-‬ﻓﻀ ﹰ‬ ‫ﻳﺆ ﹼﻛﺪ ﻭﺑﺎﻫﺘﻤﺎﻡ ﺑﺎﻟﻎ ﻋﻠﻰ ﻋﻼﻗﺔ ﲨﻴﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻄﺎﻋﺎﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ ﺑﺎﻟﻘﻠـﺐ‬ ‫‪٢١‬‬


‫ﻭﺍﻟﺮﻭﺡ‪ ،‬ﻓﻴﺒﺤﺚ ﻋﻦ ﻃﺮﻕ ﺭﻗﻲ ﺍﻹﻧﺴﺎﻥ "ﺍﻟﺼﻮﺭﺓ" ﺇﱃ ﺍﻹﻧﺴﺎﻥ "ﺍﻟـﺴﲑﺓ" ﺃﻱ‬ ‫ﺍﳌﻌﲎ‪ .‬ﻭﻳﻮﺻﻲ ﺑﺎﻟﻄﺮﻕ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻓﻼ ﳝﻜﻦ‬ ‫ﻱ ﻣﻦ ﺍﳉﻬﺘﲔ‪.‬‬ ‫ﺇﳘﺎﻝ ﺃ ٍّ‬ ‫ﻭﻟﻜﻦ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺑﻌﺾ ﺍﻟﻨﺎﻗﺼﲔ ﻗﺪ ﺟﺎﻭﺯﻭﺍ ﺍﳊﺪ ﻓﺄﻃﻠﻘﻮﺍ ﻋﻠـﻰ‬ ‫ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﻟﻔﻘﻪ ﻭﺍﻟﺴﻨﺔ ﺍﺳﻢ "ﺃﺭﺑﺎﺏ ﺍﻟﻈﺎﻫﺮ" ﻭ"ﻋﻠﻤـﺎﺀ ﺍﻟﺮﺳـﻮﻡ"‪ ،‬ﺇ ﱠﻻ ﺃﻥ‬ ‫ﺍﻟﻜﺎﻣﻠﲔ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻗﺪ ﺍﲣﺬﻭﺍ ﺩﺍﺋﻤﹰﺎ ﻗﻮﺍﻋﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻣﺼﺪﺭﹰﺍ ﳍﻢ‪.‬‬ ‫ﻓﻤﺎ ﻃﺮﺣﻮﻩ ﻣﻦ ﺃﻓﻜﺎﺭ ﻭﺁﺭﺍﺀ ﺍﺳﺘﻨﺒﻄﻮﻫﺎ ﻣﻦ ﺃﺻﻮﻝ ﻭﻣﻨﺎﻫﺞ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻜﺘـﺎﺏ‬ ‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻭﻧﺴﺠﻮﻫﺎ ﻧﺴﺠﹰﺎ ﺩﻗﻴﻘﹰﺎ ﻋﻠﻰ ﳊﻤﺔ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ ﻭﺳﺪﺍﻫﺎ‪ .‬ﻓﻜﺘـﺎﺏ‬ ‫"ﺍﻟﻮﺻﺎﻳﺎ" ﻭ"ﺍﻟﺮﻋﺎﻳﺔ" ﻟﻠﻤﺤﺎﺳﱯ ﻭ"ﺍﻟﺘﻌﺮﻑ ﳌﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ" ﻟﻠﻜﻼﺑﺎﺫﻱ‬ ‫ﻭ"ﺍﻟﻠﱡﻤﻊ" ﻟﻠﻄﻮﺳﻲ ﻭ"ﻗﻮﺕ ﺍﻟﻘﻠـﻮﺏ" ﻷﰊ ﻃﺎﻟـﺐ ﺍﳌﻜـﻲ ﻭ"ﺍﻟﺮﺳـﺎﻟﺔ"‬ ‫ﻟﻠﻘﺸﲑﻱ‪ ...‬ﻣﺎ ﻫﻲ ﺇ ﹼﻻ ﺑﻌﺾ ﺩﺭﺭ ﻫﺬﺍ ﺍﻟﺼﺪﻑ‪ .‬ﻭﻣﺜﻠﻤﺎ ﺗﻮﺟﺪ ﺑـﲔ ﻫـﺬﻩ‬ ‫ﺍﻟﺪﺭﺭ ﻣﺆﻟﻔﺎﺕ ﺗﻨﺴﺞ ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﻭﺍﺣﺪ ﻛﻤﺤﺎﺳﺒﺔ ﺍﻟﻨﻔﺲ ﻭﺗﺰﻛﻴﺘﻬﺎ‪ ،‬ﻫﻨـﺎﻙ‬ ‫ﺃﻳﻀﹰﺎ ﻣﺼﻨﻔﺎﺕ ﺿﺨﻤﺔ ﺿﻤﺖ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺘﻌﺪﺩﺓ ﺑﲔ ﺩﻓﺘﻴﻬﺎ‪.‬‬ ‫ﻭﺃﺧﲑﺍﹰ‪ ،‬ﻭﺑﻌﺪ ﻛﻞ ﻫﺬﻩ ﺍﻷﺳﻔﺎﺭ ﺍﻟﻨﻔﻴﺴﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺃﺗﻰ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﺍﻹﻣـﺎﻡ‬ ‫ﺍﻟﻐﺰﺍﱄ ﻭﺃﻟﹼﻒ ﻛﺘﺎﺑﻪ ﺍﻟﻘ‪‬ﻴﻢ "ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ" ﺑﻌﺪ ﺃﻥ ﻧﻘﹼﺢ ﻃﺮﻕ ﺍﻟﺘﺼﻮﻑ ﲜﻤﻴﻊ‬ ‫ﺁﺩﺍﺑﻪ ﻭﺃﺭﻛﺎﻧﻪ ﻭﺍﺻﻄﻼﺣﺎﺗﻪ‪ ،‬ﻣﻘﺮﹰﺍ ﲟﺎ ﺃﻗﺮﻩ ﺍﳌﺸﺎﻳﺦ ﻋﺎﻣﺔ ﻭﻣﻨﺘﻘﺪﹰﺍ ﳌﺎ ﻳـﺴﺘﻮﺟﺐ‬ ‫ﺍﻟﻨﻘﺪ‪ ..‬ﻓﺂﻟﻒ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺘﻴﺎﺭﻳﻦ ﺍﳌﺒﺎﺭﻛﲔ ﺍﻟﻠﺬﻳﻦ ﻳﺒـﺪﻭﺍﻥ ﻛﺄ‪‬ﻤـﺎ‬ ‫ﳐﺘﻠﻔﺎﻥ ﻭﻭﻓﹼﻖ ﺑﻴﻨﻬﻤﺎ ﺑﺎﻧﺴﺠﺎﻡ ﺗﺎﻡ‪ ،‬ﲝﻴﺚ ﺇﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﻟﺼﻮﻓﻴﲔ ﺍﻟﺬﻳﻦ ﺃﺗﻮﺍ ﻣـﻦ‬ ‫ﺑﻌﺪﻩ ﻭﺟﺪﻭﺍ ﻋﻠﻤﻬﻢ ﻟﻮﻧﹰﺎ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻭﺑ‪‬ﻌﺪﹰﺍ ﻣﻦ ﺃﺑﻌﺎﺩﻫﺎ‪ ،‬ﻓﺎﻧﺘﻌﺸﺖ‬ ‫ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻌﺎﻭﻥ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﺣﱴ ﺃ‪‬ﻢ ﺍﻧﺴﺠﻤﻮﺍ ﻭﺍﺋﺘﻠﻔﻮﺍ ﻣﻊ ﺍﻟـﺬﻳﻦ ﻛـﺎﻧﻮﺍ‬ ‫ﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻬﻢ ‪-‬ﺇﱃ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ -‬ﺍﺳﻢ "ﻋﻠﻤﺎﺀ ﺍﻟﺮﺳﻮﻡ" ﺍﺳﺘﺨﻔﺎﻓﹰﺎ ‪‬ﻢ‪ .‬ﻭﺧﺎﺻـﺔ‬ ‫‪٢٢‬‬


‫ﻟﺪﻯ ﲪﻠﻬﻢ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺗﻮﺿﻴﺤﺎﺕ ﻣﺘﻤﻴﺰﺓ ﰲ ﻋﻠﻢ ﺍﻟﺘـﺼﻮﻑ‪ ،‬ﺃﻣﺜـﺎﻝ‬ ‫ﺍﳊﻘﺎﺋﻖ ﺍﻟﻮﺟﺪﺍﻧﻴﺔ ﻭﺍﻟﺬﻭﻗﻴﺔ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻛﻌﻠﻢ ﺍﳊﺎﻝ ﻭﻋﻠﻢ ﺍﳋﺎﻃﺮ ﻭﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻭﻋﻠﻢ‬ ‫ﺍﻹﺧﻼﺹ ﻭﻋﻠﻢ ﺍﻷﺧﻼﻕ‪ .‬ﻓﻮﺟﺪﻭﺍ ﻧﻘﺎﻁ ﺍﻟﺘﻘﺎﺀ ﻣﺸﺘﺮﻛﺔ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﺗﻮﺻﻠﻬﻢ ﺇﱃ‬ ‫ﺍﻻﺗﻔﺎﻕ ﻭﺍﻟﻮﻓﺎﻕ‪ ،‬ﺳﻮﺍ ًﺀ ﰲ ﺃﺭﺑﺎﺏ ﺍﻟﺘﺼﻮﻑ ﺃﻭ ﻋﻠﻤﺎﺀ ﺍﻟﻈﺎﻫﺮ‪.‬‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺘﺼﻮﻑ ﻃﺮﻳﻘﹰﺎ ﻟﻠﻌﺒﺎﺩﺓ ‪‬ﺟ ﹼﻞ ﺍﻫﺘﻤﺎﻣﻪ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﻳﺘﻨـﺎﻭﻝ ﺍﳉﺎﻧـﺐ‬ ‫ﺍﻟﺮﻭﺣﻲ ﻟﻸﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﺪﻯ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻷﻋﻤﺎﻕ ﺍﻟﱵ ﺗﺸﻒ ﰲ‬ ‫ﺍﻟﻮﺟﺪﺍﻥ‪ ،‬ﻓﻬﻮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺎﻟﻚ ﺍﻷﺧﺮﻯ ﺃﻛﺜﺮ ﻏﻮﺭﹰﺍ ﻭﻟﺪﻧ‪‬ﻴـﺔ ﻭﺃﻭﺳـﻊ ﻣـﺪﻯ‬ ‫ﻭﺃﺻﻌﺐ ﻓﻬﻤﹰﺎ‪ ،‬ﺇ ﹼﻻ ﺃﻧﻪ ﻣﻦ ﺣﻴﺚ ﺍﳍﺪﻑ ﻭﺍﳌﻨﻄﻠﻖ ﻧﺎﺑﻊ ﻣﻦ ﺍﻟﻜﺘـﺎﺏ ﻭﺍﻟـﺴﻨﺔ ﻻ‬ ‫ﻳﻨﺎﰲ ﺃﻱ ﻃﺮﻳﻖ ﺇﺳﻼﻣﻲ ﺁﺧﺮ‪ .‬ﺑﻞ ﻫﻮ ﻛﺎﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻳﺆﻛـﺪ ﻋﻠـﻰ‬ ‫ﺭﻭﺡ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻴﻘﲔ ﻭﺍﻹﺧﻼﺹ ﻭﺍﻹﺣﺴﺎﻥ ﻭﻣﺎ ﺷﺎ‪‬ﻬﺎ ﻣـﻦ ﺍﳊﻘـﺎﺋﻖ‪،‬‬ ‫ﻣﺴﺘﻨﺪﹰﺍ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻻﺟﺘﻬﺎﺩﺍﺕ ﺍﳋﺎﻟﺼﺔ ﻟﻠﺴﻠﻒ ﺍﻟﺼﺎﱀ‪.‬‬ ‫ﺇﻥ ﺗﻌﺮﻳﻒ ﺍﻟﺘﺼﻮﻑ ﺑﻌﻨﺎﻭﻳﻦ ﳐﺘﻠﻔﺔ ﻛﻌﻠﻢ ﺍﻟﺒﺎﻃﻦ ﻭﻋﻠﻢ ﺍﻷﺳﺮﺍﺭ ﻭﻋﻠـﻢ‬ ‫ﺍﻷﺣﻮﺍﻝ ﻭﺍﳌﻘﺎﻣﺎﺕ ﻭﻋﻠﻢ ﺍﻟﺴﻠﻮﻙ ﻭﻋﻠﻢ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻻ ﻳﻌﲏ ﺍﻓﺘﺮﺍﻗﻪ ﻋﻦ ﺍﻟﻌﻠـﻮﻡ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺇﺫ ﺇﻥ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻭﺍﻟﻌﻨﺎﻭﻳﻦ ﻧﺎﺑﻌﺔ ﻣﻦ ﺗـﺬﻭﻕ ﺃﻣﺰﺟـﺔ ﻣﺘﺒﺎﻳﻨـﺔ‬ ‫ﻭﻣﺸﺎﺭﺏ ﳐﺘﻠﻔﺔ ﻟﻠﺤﻴﺎﺓ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻃﻮﺍﻝ ﻋﺼﻮﺭ ﻣﺪﻳﺪﺓ ﻭﺇﺩﺭﺍﻛﻬﺎ‬ ‫ﺑﺼﻮﺭ ﻣﺘﻨﻮﻋﺔ‪ .‬ﻟﺬﺍ ﻳﻌ ‪‬ﺪ ﺍﳓﺮﺍﻓﹰﺎ ﻭﳎﺎﻧﺒﺔ ﻟﻠﺼﻮﺍﺏ ﺇﻇﻬﺎﺭ ﻭﺟﻬﺎﺕ ﻧﻈﺮ ﺍﻟﺼﻮﻓﻴﺔ‬ ‫ﺃ‪‬ﺎ ﳐﺘﻠﻔﺔ ﰲ ﺍﻷﺳﺎﺱ ﻋﻦ ﺃﻓﻜﺎﺭ ﺧﺪﺍﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﺳﺘﻨﺒﺎﻃﺎ‪‬ﻢ‪ .‬ﻭﺭﻏﻢ ﺃﻥ ﻫﻨﺎﻙ‬ ‫ﰲ ﻛﻞ ﻋﺼﺮ ﻣﻦ ﺍﻟﻌﺼﻮﺭ ﻣﺘﻌﺼﺒﲔ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻭﻣﺘﺸﺒﺜﲔ ﺑﻈﺎﻫﺮ ﺍﻷﺣﻜـﺎﻡ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﶈ ‪‬ﺪﺛﲔ ﻭﺍﳌﻔﺴﺮﻳﻦ ﺇ ﹼﻻ ﺃﻥ ﺃﺭﺑﺎﺏ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻫﻢ‬ ‫ﺍﻷﻛﺜﺮﻳﺔ ﺩﺍﺋﻤﹰﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﻓﺮﻃﻮﺍ ﻭﻓﺮ‪‬ﻃﻮﺍ‪ .‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻫـﺬﺍ ﻓﻤـﻦ‬ ‫ﺍﳋﻄﺄ ﻗﻄﻌﹰﺎ ﺗﻨﺎﻭﻝ ﺍﳌﺴﺄﻟﺔ ﻭﻛﺄﻥ ﻫﻨﺎﻙ ﻣﻨﺎﻓﺎﺓ ﺣﻘﻴﻘﻴﺔ ﺑﲔ ﺃﻫﻞ ﺍﳊﻖ ﻣﻦ ﻛـﻼ‬ ‫‪٢٣‬‬


‫ﺍﳉﺎﻧﺒﲔ‪ ،‬ﻧﻈﺮﹰﺍ ﺇﱃ ﺃﻗﻮﺍﻝ ﻭﻣﻔﺎﻫﻴﻢ ﻏﲑ ﻻﺋﻘﺔ ﻟﻘﺴﻢ ﻣﻦ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺍﳌﺘﺼﻮﻓﺔ‬ ‫ﺃﻭ ﻟﻘﺴﻢ ﻣﻦ ﺍﳌﺘﺼﻮﻓﺔ ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﻋﺪﺩ ﺍﻟﺬﻳﻦ ﻳﺜﲑﻭﻥ ﻣﺜﻞ ﻫـﺬﺍ‬ ‫ﺍﻟﻨـﺰﺍﻉ ﻭﻳﺸـﺎﺭﻛﻮﻥ ﻓﻴﻪ ‪‬ﻳﻌﺪ‪‬ﻭﻥ ﻗﻄﺮﺓ ﻣﻦ ﲝﺮ ﺑﺎﻟﻨـﺴﺒﺔ ﳌـﻦ ﻳـﺴﻠﻜﻮﻥ‬ ‫ﻃـﺮﻳـﻖ ﺍﻟﺘﺴﺎﻣﺢ ﻭﺍﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﻫـﺬﺍ ﺃﻣـﺮ ﻃﺒﻴﻌـﻲ‬ ‫ﺟـﺪﺍﹰ‪ ،‬ﻷﻥ ﻣﺮﺟﻊ ﻛﻼ ﺍﻟﻄﺮﻓﲔ ﻭﺍﺣﺪ‪ ،‬ﻓﻤﺜﻠﻤﺎ ﻳﺮﺟﻊ ﺍﻟﻔﻘﻬﺎﺀ ﺇﱃ ﺍﻟﻜﺘـﺎﺏ‬ ‫ﻭﺍﻟﺴﻨﺔ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻳﺴﺘﻨﺪ ﺍﻟﺼﻮﻓﻴﻮﻥ ﻛﺬﻟﻚ ﺇﱃ ﺍﳌﺮﺟﻌﲔ ﻧﻔﺴﻴﻬﻤﺎ‪.‬‬ ‫ﻫﺬﺍ ﻭﺇﻥ ﺍﻷﺳﺲ ﺍﻟﱵ ﻳﺆﻛﺪﻫﺎ ﺍﻟﺼﻮﻓﻴﻮﻥ ﺑﺈﺻﺮﺍﺭ ﻻ ﲣﺘﻠﻒ ﻛﺜﲑﹰﺍ ﻋﻤﺎ ﻫﻲ‬ ‫ﰲ ﻣﺴﻠﻚ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻔﻘﻬﺎﺀ‪ .‬ﻓﺎﳉﻬﺘﺎﻥ ﻋﺎﻣﺔ ﺗﺆﻛﺪﺍﻥ ﻣﻌﹰﺎ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟـﺼﺎﱀ‬ ‫ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﺼﺎﺩﻗﺔ‪ .‬ﻓﻀﻼ ﻋﻦ ﺃﻥ ﺍﻟﺼﻮﻓﻴﲔ ﻳﺘﻜﻠﻤـﻮﻥ ﻋـﻦ ﻣﻮﺿـﻮﻋﺎﺕ‬ ‫ﻛﺎﻷﻋﻤﺎﻝ ﺍﳊﺴﻨﺔ ﻭ‪‬ﺬﻳﺐ ﺍﻷﺧﻼﻕ ﻭﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ‪ ،‬ﺇﺫ ﺑﺎﻷﻋﻤﺎﻝ ﺍﳊﺴﻨﺔ ﻳﺘﻨﺒﻪ‬ ‫ﺍﻟﻮﺟﺪﺍﻥ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ‪ ..‬ﻓﻴﺘﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻃﺮﻳﻖ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺮﺿـﺎ‬ ‫ﺍﻹﳍﻲ‪ ،‬ﻓﻴﺘﺮﻗﻰ ﺇﱃ ﻣﺴﺘﻮﻯ ﳝﻜﻨﻪ ﺃﻥ ﻳﺆﺩﻱ ﻛﻞ ﻣﺴﺄﻟﺔ ﺷﺮﻋﻴﺔ ﺑﺎﻧﺘﺸﺎﺀ ﺗﻌﺒﺪﻱ‬ ‫ﻋﻤﻴﻖ‪ ،‬ﻭﺫﻟﻚ ﲝﺼﻮﻝ ﻗﻠﺐ ﺁﺧﺮ ﺃﻋﻤ ‪‬ﻖ ﻣﻦ ﺍﻟﻘﻠـﺐ‪ ،‬ﻭﻋﺮﻓـﺎﻥ ﺁﺧـﺮ ﻭﺭﺍﺀ‬ ‫ﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﻭﻟﻐﺔ ﺃﺧﺮﻯ ﺃﻋﺮﻕ ﻣﻦ ﺍﻟﻠﻐﺔ‪.‬‬ ‫ﺃﺟﻞ‪ ،‬ﺇﻥ ﺍﻟﺘﺨﻠﻖ ﺑﺎﻷﺧﻼﻕ ﺍﻹﳍﻴﺔ )ﺍﻟﻼﻫﻮﺗﻴﺔ( ﺗﺘﺤﻘﻖ ﺑﺎﻷﻋﻤـﺎﻝ ﺍﻟـﺼﺎﳊﺔ‬ ‫ﻭﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ‪ ..‬ﻭﺗﺘﻜﺸﻒ ﺍﳊﺠﺐ ﻭﺗﻨـﺰﺍﺡ ﺍﻷﺳﺘﺎﺭ ﺑﻄﺮﻳﻖ ﳎﺎﻫﺪﺓ ﺍﻟﻨﻔﺲ‬ ‫ﻭﺍﳋﻠﻮﺓ ﻭﺍﻟﺬﻛﺮ ﻭﺍﳌﺮﺍﻗﺒﺔ‪ ..‬ﻓﻴﻐﺪﻭ ﺍﻹﳝﺎﻥ ﺍﻹﲨﺎﱄ ﻣﺮﺓ ﺃﺧﺮﻯ ‪-‬ﺑﺎﻹﻃﻼﻉ ﻋﻠﻰ ﻣﺎ‬ ‫ﻭﺭﺍﺀ ﺍﻟﻮﺟﻮﺩ‪ -‬ﻣﻌﺰﺯﹰﺍ ﺑﺎﻟﺬﻭﻕ ﻭﺍﻟﻜﺸﻒ ﻛﻴﻘﲔ ﺷﻬﻮﺩﻱ‪.‬‬

‫‪٢٤‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺼﻮﰲ ﺗﻌﺒﲑ ﻳﻄﻠﻖ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﺳـﺘﻌﻤﺎﻝ‬ ‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻧﺎﺷﺊ ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻤﻦ ﻗﺎﺋﻞ‪ :‬ﺇﻥ ﺃﺻﻞ ﺍﻟﻜﻠﻤـﺔ ﻣـﻦ‬ ‫"ﺻﻮﻑ" ﻭ"ﺻﻮﻓﺲ" ﻭ"ﺻﻔﺎﺀ" ﻭ"ﺻﻔﻮﺓ"‪ ،‬ﻛﻨﺎﻳﺔ ﻋﻦ ﺭﻭﺡ ﺍﻟﺘﺪﻳﻦ ﻓﺄﻃﻠﻘﻮﺍ ﻛﻠﻤﺔ‬ ‫"ﺻﻮﰲ"؛ ﻭﻣﻦ ﻣﺪ‪‬ﻉ ﺃ‪‬ﺎ ﻧﺎﺑﻌﺔ ﻣﻦ "ﺳﻮﻓﺎﻥ" ﻭ"ﺳﻮﻓﺎﻧﺔ" ﻭ"ﺻﻔﹼﺔ"‪.‬‬ ‫ﻭﺍﺷﺘﻬﺮﺕ ﻟﺪﻯ ﺃﺭﺑﺎﺏ ﺍﻟﺘﺼﻮﻑ ﺃﻥ‪:‬‬ ‫ﺍﻟﺼﻮﰲ‪ :‬ﻳﻌﲏ "ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﺍﳊﻖ" ﺍﻟﺬﻱ ﺑﻠﻎ ﺣ ‪‬ﺪ ﺍﻟﺼﻔﺎﺀ ﻣﻦ ﺣﻴﺚ ﺍﳊﻴﺎﺓ‬ ‫ﺍﻟﻘﻠﺒﻴﺔ ﻭﻋﺎﳌﻪ ﺍﻟﺪﺍﺧﻠﻲ‪.‬‬ ‫ﺍﻟﺼﻮﰲ‪ :‬ﻳﻌﲏ "ﺭﺟﻞ ﺍﳊﻖ" ﺍﻟﺬﻱ ﻻ ﺍﺩﻋ‪‬ﺎﺀ ﻟﻪ‪ ،‬ﺗﻔﻀ‪‬ﻞ ﺍﳊـ ‪‬ﻖ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﺑﺎﺧﺘﻴﺎﺭﻩ ﻭﺍﻧﺘﻘﺎﺋﻪ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺻﻔﹼﺎﻩ ﻣﻦ ﻛﺪﺭ ﺍﻟﻨﻔﺲ ﻓﺼﺎﻓﺎﻩ‪.‬‬ ‫ﺍﻟﺼﻮﰲ‪ :‬ﻳﻌﲏ ﺳﺎﻟﻚ ﻃﺮﻳﻖ ﺍﳊﻘﻴﻘﺔ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﻳﻠﺒﺲ ﺛﻴﺎﺏ ﺍﻟﺼﻮﻑ ﺍﻟﺬﻱ‬ ‫ﻫﻮ ﻣﻈﻬﺮ ﺍﶈﻮﻳﺔ ﻭﺁﻳﺔ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺳﻜﻴﻨﺔ ﺍﻟﻘﻠﺐ ﻭﺍﺭﺗﻴﺎﺡ ﺍﻟـﻀﻤﲑ‪ ،‬ﳏـﺐ‬ ‫ﻟﻠﻤﺤﺒﺔ‪ ،‬ﻻ ﳚﺎﻓﻴﻬﺎ ﻭﻻ ﳚﺎﰱ ﺃﻫﻠﻬﺎ‪ ،‬ﻻ ﻳﺒﺎﱄ ﺑﻮﺟﻪ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺘﻮﺟﻪ ﺇﻟﻴﻬـﺎ ﻭﻻ‬ ‫ﺑﻮﺟﻬﻬﺎ ﺍﳌﺘﻮﺟﻪ ﺇﱃ ﺃﻫﻮﺍﺋﻨﺎ‪ .‬ﻓﻠﺒﺲ ﺍﻟﺼﻮﻓﻴﲔ ﻟﻠﺼﻮﻑ‪ ،‬ﻭﺇﺿـﺎﻓﺘﻪ ﺇﻟـﻴﻬﻢ‪،‬‬ ‫ﻟﻜﻮﻧﻪ ﻇﺎﻫﺮ ﺣﺎﻻ‪‬ﻢ ﻭﺃﻃﻮﺍﺭﻫﻢ‪ ،‬ﻭﻷﻥ ﻟﺒﺲ ﺍﻟﺼﻮﻑ ﺩﺃﺏ ﺍﻷﻧﺒﻴـﺎﺀ ﻭﺯﻱ‬

‫‪٢٥‬‬


‫ﺗﺎﺑﻌﻴﻬﻢ ﻭﺯﻱ ﺍﻟﺬﻳﻦ ﻭﻗﻔﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻠﻌﺒﺎﺩﺓ‪ (١).‬ﻓﻠﺌﻦ ﻛﺎﻥ ﺍﻟـﺼﻮﻑ ﻟـﺒﺲ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺣﻮﺍﺭﻳﻴﻬﻢ ﺣﻘﺎﹰ‪ ،‬ﻓﻜﻠﻤﺔ "ﺍﻟﺼﻮﰲ" ﺇﺫﻥ ﻣﺸـﺘﻘﺔ ﻣـﻦ "ﺍﻟﺼﻮﻑ"‪.‬‬ ‫ﺍﻟﺼﻮﰲ‪ :‬ﻫﻮ ﺍﻟﻔﺎﺭﺱ ﺍﳌﻘﺪﺍﻡ ﻟﻄﺮﻳﻖ ﺍﻟﺴﻤﻮ ﺇﱃ ﻗﻤﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﳊﻘﺔ‪ ،‬ﻗـﺪ‬ ‫ﺗﱪﺃ ﻣﻦ ﺃﻭﺿﺎﺭ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺃﺩﺭﻙ ﻓﻄﺮﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﺗـﺼ ﹼﻔﻰ ﻣـﻦ ﺍﻟﻜـﺪﻭﺭﺍﺕ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺣﱴ ﻏﺪﺍ ﻻﻫﻮﺗﻴﹰﺎ ﺯﻛ ‪‬ﻲ ﺍﻟﻨﻔﺲ ﺳﻠﻴﻢ ﺍﻟﻘﻠﺐ‪.‬‬ ‫ﺍﻟﺼﻮﰲ‪ :‬ﻫﻮ ﺍﻻﺳﻢ ﺍﳌﺜﺎﱄ ﻟﺮﺟﻞ ﺍﻟﻘﻠﺐ‪ ،‬ﺍﻟﺬﻱ ﻧﺬﺭ ﺣﻴﺎﺗﻪ ﻭﺑﺬﻝ ﺟﻬـﺪﻩ‬ ‫ﺼﻔﹼﺔ ﻟﻴﺤﻈﻰ ﺑﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﳉﻠﻴﻞ ﰲ ﻧﻔﺴﻪ‪.‬‬ ‫ﻟﻠﺘﺸﺒﻪ ﺑﺄﻫﻞ ﺍﻟ ‪‬‬ ‫ﻒ"‪ .‬ﻓﻤـﻊ ﻣﻼﺣﻈـﺔ‬ ‫ﻭﻣﻦ ﻗﺎﺋﻞ‪ :‬ﺇﻥ ﻛﻠﻤﺔ "ﺍﻟﺼﻮﰲ" ﻣﺸﺘﻘﺔ ﻣﻦ "ﺍﻟﺼ ‪‬‬ ‫ﺍﳌﺨﺎﻟﻔﺔ ﻟﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﰲ ﺍﻻﺷﺘﻘﺎﻕ‪ ،‬ﻓﺈﻥ ﺑﻘﺎﺀﻫﻢ ﺍﳌﺴﺘﻤﺮ ﰲ ﻋﺒﻮﺩﻳﺔ ﺧﺎﺷـﻌﺔ‬ ‫ﻗﺎﻧﺘﺔ ﺃﻣﺎﻡ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﺄﻣﻞ ﰲ ﺇﻃﻼﻕ ﻫﺬﺍ ﺍﻻﺳﻢ ﺭﻏﻢ ﺃﻥ ﺃﺻﻞ‬ ‫ﺍﻟﻜﻠﻤﺔ ﲣﺎﻟﻔﻪ‪ .‬ﺫﻟﻚ ﻷﻥ ﻋﻠ ‪‬ﻮ ﳘﺘﻬﻢ ﻭﺗﻮ ‪‬ﺟ ‪‬ﻪ ﻗﻠﻮ‪‬ﻢ ﺇﱃ ﺍﷲ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻳـﺒﲔ‬ ‫ﺃ‪‬ﻢ ﺃﻫﻞ ﳍﺬﺍ ﺍﳌﻮﻗﻊ ﺩﻭﻣﹰﺎ‪ ،‬ﺭﻏﻢ ﺍﳋﻄﺄ ﰲ ﺍﻻﺷﺘﻘﺎﻕ‪.‬‬ ‫ﻭﺍﺩ‪‬ﻋﻰ ﺍﻟﺒﻌﺾ ﺃﻥ ﻛﻠﻤﺔ "ﺍﻟﺼﻮﰲ" ﺁﺗﻴﺔ ﻣﻦ "ﺻﻮﻓﺲ" ﺑﺎﻟﻠﻐﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺃﻭ ﻣـﻦ‬ ‫"ﺳﻮﻓﻴﺎ" ﺍﻟﱵ ﺗﻌﲏ "ﺍﳊﻜﻤﺔ" ﺑﺎﻟﻠﻐﺔ ﺍﻹﻏﺮﻳﻘﻴﺔ‪ .‬ﻭﺍﻋﺘﻘ ‪‬ﺪ ﺃﻥ ﻫﺬﻩ ﺍﻟﺘـﺴﻤﻴﺔ ﺷـﻲﺀ‬ ‫ﺍﺧﺘﻠﻘﻪ ﺍﻷﺟﺎﻧﺐ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﺼﻮﻓﻴﲔ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﳊﻜﻤﺔ‪.‬‬ ‫ﺇﻥ ﺃﻭﻝ ﻣﻦ ﹸﻟﻘﹼﺐ ﺑـ"ﺍﻟﺼﻮﰲ" ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﻫﻮ ﺍﻟﺰﺍﻫﺪ ﺍﻟﻜﺒﲑ ﺃﺑﻮ‬ ‫ﻫﺎﺷﻢ ﺍﻟﻜﻮﰲ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﻮﰲ ﰲ ﺳﻨﺔ ‪ ١٥٠‬ﻫﺠﺮﻳﺔ‪ (٢)،‬ﻟﺬﺍ ﻳﺼﺢ ﺃﻥ ﻧﻘﻮﻝ ﺇﻥ‬ ‫ﻛﻠﻤﺔ "ﺍﻟﺼﻮﰲ" ﻇﻬﺮﺕ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﺜﺎﱐ ﻟﻠﻬﺠﺮﺓ ﻗﺒﻞ ﺍﳌﺎﺋﺘﲔ ﻣـﻦ ﺍﳍﺠـﺮﺓ‪.‬‬ ‫‪ (١‬ﺍﻧﻈﺮ ﻣﺜﻼ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻠﺒﺎﺱ ‪١١‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪ ،٢٦٩-٢٦٨‬ﺍﻟﻄﻬـﺎﺭﺓ ‪٧٩‬؛ ﺍﻟﺘﺮﻣـﺬﻱ‪ ،‬ﺍﻟﻠﺒـﺎﺱ ‪١٠‬؛‬ ‫ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ‪.٤٥٩ ،٤٥٥/٣ ،٦٥٥ ،١٠٣/٢٠‬‬ ‫‪ (٢‬ﺃﲜﺪ ﺍﻟﻌﻠﻮﻡ ﻟﻠﻘﻨﻮﺟﻲ ‪.١٥٤/٢‬‬

‫‪٢٦‬‬


‫ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺔ ﺍﻟﺼﻮﰲ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﻫﻮ ﺑﻌـﺪ ﻋﻬـﺪ ﺳـﺎﺩﺍﺗﻨﺎ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﻭﺗﺎﺑﻌﻴﻬﻢ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‪.‬‬ ‫ﻭﺍﻟﺘﺼﻮﻑ ﺍﻟﺬﻱ ﻋﺮﻓﻨﺎﻩ ﻣﻨﻬﺠﹰﺎ ﺑﺎﻟﺰﺍﻫﺪ ﺃﰊ ﻫﺎﺷﻢ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺃﻭﻝ ﻇﻬﻮﺭﻩ‬ ‫ﻚ ﻟﺬﻭﻱ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ‪ ،‬ﻳﺴﲑ ﻭﻓﻖ ﺍﻟﺒﺴﺎﻃﺔ ﻭﺍﻟﺘﻮﺍﺿﻊ ﺍﻟﺬﻱ ﻛﺎﻧﺖ‬ ‫ﻣﺴﻠ ‪‬‬ ‫ﻋﻠﻴﻪ ﺣﻴﺎﺓ ﺭﺳﻮﻟﻨﺎ ‪ ‬ﻭﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻭﻳﺄﺧﺬ ﻣﻮﻗﻔﹰﺎ ﺣﺎﺯﻣﹰﺎ ﲡـﺎﻩ ﺍﻟـﺪﻧﻴﺎ‬ ‫ﺍﳌﺘﻮﺟﻬﺔ ﺇﱃ ﻧﻔﺴﻬﺎ‪ ،‬ﻣﻊ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺛﻴﻖ ﺑﺎﻟﺮﻗﺎﺋﻖ ﻭﺣﻮﺍﺩﺙ ﻣﺎ ﺑﻌﺪ ﺍﳌـﻮﺕ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻇﻞ "ﺍﻟﺘﺼﻮﻑ" ﻣﻨﻘﺎﺩﹰﺍ ﳌﻘﺘﻀﻰ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪.‬‬ ‫ﻭﻏﺎﻳﺔ ﺍﻟﺘﺼﻮﻑ ﻣﻦ ﺣﻴﺚ ﺍﳌﻨﻄﻠﻖ‪ ،‬ﻫﻲ ﺭﺑﻂ ﺍﻟﻘﻠﺐ ﺑﺎﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻛ ‪‬ﻲ‬ ‫ﺍﻟﺼﺪﺭ ﺑﻨﺎﺭ ﺍﻟﻌﺸﻖ ﻭﺍﶈﺒﺔ‪ .‬ﻭﻗﺪ ﺗﺮﻧ‪‬ﻢ ﺍﻟﺼﻮﻓﻴﻮﻥ ﺍﳊﻘﻴﻘﻴﻮﻥ ﻋﻠﻰ ﻃﻮﻝ ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﺑـ " ‪‬ﺣﺴﻦ ﺍﳋﻠﻖ" ﻭ"ﺍﻷﺩﺏ" ﻭﺍﺗﺒﻌﻮﺍ ﺳﺒﻴﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﺇ ﹼﻻ ﺃﻥ ﰲ‬ ‫ﺑﻌﺾ ﺍﻟﻌﻬﻮﺩ ﻇﻬﺮﺕ ﺍﳓﺮﺍﻓﺎﺕ ﻭﺯﻻﹼﺕ ﻗﺪ ﻻ ﳜﻠﻮ ﻣﻨﻬﺎ ﻣﺴﻠﻚ‪ .‬ﻭﻟﻜﻦ ﻟﻴﺲ‬ ‫ﻣﻦ ﺍﻹﻧﺼﺎﻑ ﺣﺼﺮ ﺍﻟﻨﻈﺮ ﰲ ﺗﻠﻚ ﺍﻻﳓﺮﺍﻓﺎﺕ‪ ،‬ﻭﺫﻡ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﻫـﻮ‬ ‫ﻣﺴﻠﻚ ﺫﻭﻱ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺼﺎﻓﻴﺔ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺸﲑﻱ ﻋﻨﺪ ﺫﻛﺮﻩ ﺍﻟﺼﻮﻓﻴﲔ ﺍﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ ﺑﻪ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ‬ ‫ﺴ ‪‬ﻢ ﺃﻓﺎﺿـﻠﻬﻢ ﰲ ﻋـﺼﺮﻫﻢ‬ ‫ﺑﺎﺧﺘﺼﺎﺭ‪" :‬ﺇﻥ ﺍﳌﺴﻠﻤﲔ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﱂ ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫ﺑﺘﺴﻤﻴﺔ ﺳﻮﻯ ﺻﺤﺒﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﺇﺫ ﻻ ﻓﻀﻴﻠﺔ ﻓﻮﻗﻬﺎ‪ ،‬ﻓﻘﻴﻞ ﳍﻢ ﺍﻟـﺼﺤﺎﺑﺔ‪.‬‬ ‫)ﻫﺬﻩ ﺍﳊﻈﻮﺓ ﻻ ﻳﺸﺎﺭﻛﻬﻢ ﻓﻴﻬﺎ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﺼﻮﺭ ﺍﻷﺧﺮﻯ(‪ .‬ﻭﳌﺎ ﺃﺩﺭﻙ ﺍﻟﻌـﺼﺮ‬ ‫ﺍﻟﺜﺎﱐ ‪‬ﺳﻤ‪‬ﻲ ﻣ‪‬ﻦ ﺻﺤﺐ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﺭﺃﻭﺍ ﺫﻟﻚ ﺃﺷﺮﻑ ِﺳ ‪‬ﻤﺔ‪ .‬ﰒ ﻗﻴﻞ ﳌﻦ‬ ‫ﺑﻌﺪﻫﻢ‪ :‬ﺃﺗﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ"‪ (١).‬ﻭﺣﺎﺫﻯ ﺃﻓﻮﻝ ﻫﺬﻩ ﺍﻟﺰﻣﺮ ﺍﻟﺜﻼﺙ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻭﺍﻟﻔﱳ ﺍﻟـﱵ‬ ‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٣٦‬‬

‫‪٢٧‬‬


‫ﻭﻗﻌﺖ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ ،‬ﻗﻴﺎﻡ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺟﻬﺔ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﶈﺪﺛﲔ ﰲ ﺟﻬﺔ ﺍﳊـﺪﻳﺚ‪،‬‬ ‫ﻭﺍﳌﺘﻜﻠﻤﲔ ﺍﶈﻘﻘﲔ ﰲ ﺟﻬﺔ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﲟﻬﻤﺎﺕ ﺟﻠﻴﻠﺔ‪ ،‬ﻛﻤﺎ ﺣﻘـﻖ ﺍﻟـﺼﻮﻓﻴﻮﻥ‬ ‫ﲡﺪﻳﺪﺍﺕ ﻗﻴﻤﺔ ﰲ ﺟﻬﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺮﻭﺣﻴﺔ‪.‬‬ ‫ﺍﻟﺼﻮﻓﻴﻮﻥ ﰲ ﳕﻂ ﺣﻴﺎ‪‬ﻢ ﰲ ﻏﺎﻳﺔ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﻣﻨﺘﻬﻰ ﺍﻟﺒﺴﺎﻃﺔ‪ ،‬ﻣ ‪‬ﱪﺃﻭﻥ ﻣـﻦ‬ ‫ﻛﻞ ﺍﳓﺮﺍﻑ ﻭﻓﺴﺎﺩ‪ ،‬ﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻷﺫﻭﺍﻕ ﺍﻟﺒﺪﻧﻴﺔ ﻭﺍﻟـﺴﻔﺎﻫﺎﺕ ﺍﳉـﺴﻤﺎﻧﻴﺔ‪،‬‬ ‫ﻭﻗﻔﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻴﻤﻀﻮﺍ ﺣﻴﺎ‪‬ﻢ ﰲ ﺟﻮ ﺍﻟﺘﺴﺎﻣﻲ ﻟﻠﺘﻨﺴﻚ ﻭﺍﻟﺰﻫﺪ ﻭﺍﻟﻔﻘﺮ‪ ،‬ﺭﺯﻳﻨﻮﻥ‬ ‫ﻭﻋﺎﺯﻣﻮﻥ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪ ‬ﻭﻋﻈﻤﺎﺀ ﺍﻹﺳﻼﻡ ﺍﻷﻣﺎﺟـﺪ‪ .‬ﻟـﺬﺍ ﻻ‬ ‫ﳝﻜﻦ ﺃﻥ ‪‬ﻳﻌﺪ‪‬ﻭﺍ ﺑﺄﻭﺻﺎﻓﻬﻢ ﺍﻟﻌﺎﻟﻴﺔ ﻫﺬﻩ ﺍﺳﺘﻤﺮﺍﺭﹰﺍ ﻟﻠﻔﻼﺳﻔﺔ ﻭﺍﳊﻜﻤﺎﺀ ﺍﻟﻘـﺪﺍﻣﻰ ﺃﻭ‬ ‫ﺫﻭﻱ ﻋﻼﻗﺔ ﺑﺎﻟﺘﻨﺴﻚ ﺍﻟﻨﺼﺮﺍﱐ‪ ،‬ﻭﻻ ﺑﺎﻟﻴﻮﻏﺎ‪ ،‬ﻭﻻ ﺃ‪‬ﻢ ﺿﻠﻊ ﻣﻦ ﺍﻟﻔﻘﺮ ﺍﳍﻨﺪﻱ‪ ،‬ﻭﻻ‬ ‫ﳝﺎﺛﻠﻮﻥ ﺍﳍﺎﺯﻟﲔ ﳑﻦ ﻻ ﻳﻌﻠﻤﻮﻥ ﳐﺎﻓﺔ ﺍﷲ ﻭﻣﻬﺎﺑﺘﻪ ﰲ ﺃﻳﺎﻣﻨﺎ ﺍﳊﺎﺿﺮﺓ‪.‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻓﻘﺪ ‪‬ﻋﺪ‪ ‬ﺍﻟﺘﺼﻮﻑ ﻣﻦ ﺣﻴﺚ ﻣﺒﺪﺃ ﻇﻬﻮﺭﻩ ﻭﻣﻦ ﺣﻴﺚ ﳑﺜﻠﻮﻩ‪ ،‬ﺃﻧﻪ‪:‬‬ ‫ﻋﻠﻢ ﺣﻘﻴﻘﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﻋﻠﻢ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻋﻠﻢ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺧﺒﺎﻳﺎ ﺍﻟﻮﺟﻮﺩ‪.‬‬ ‫ﻭﺍﻟﺼﻮﰲ ﻫﻮ ﺗﻠﻤﻴﺬ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻓﺎﺭﺱ ﻣﻴﺪﺍﻧﻪ ﻟﺒﻠﻮﻍ ‪‬ﺎﻳﺔ ﻫﺬﺍ ﺍﻟﻄﺮﻳـﻖ‪ ،‬ﻳـﺴﲑ‬ ‫ﻃﻮﺍﻝ ﻋﻤﺮﻩ ﳓﻮ ﺍﻷﻓﻖ ﺍﳌﺜﺎﱄ ﻟﻜﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‪ .‬ﻧﻌﻢ ﺇﻧﻪ ﺳﻔﺮ‬ ‫ﻻ ‪‬ﺎﺋﻲ‪ ،‬ﺑﻘﺼﺪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻼﻣﺘﻨﺎﻫﻲ‪ ،‬ﻭﺳﲑ ﻣﺘﻮﺍﺻﻞ ﺑﻌﺰﻡ ﻻ ﻳﻨﺜﲏ‪ ،‬ﻣﻦ ﺩﻭﻥ‬ ‫ﺗﺮﹼﻗﺐ ِﻋ ‪‬ﻮﺽ ﻗﻂ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﺼﻮﻑ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﺍﻟﺼﻮﰲ ﻫﻮ ﺍﻟﺒﻄﻞ ﺍﻟﻌﻈﻴﻢ ﻭﺍﳌﻤﺜﻞ‬ ‫ﺍﶈﻈﻮﻅ ﳍﺬﺍ ﺍﳌﻀﻤﻮﻥ‪.‬‬ ‫ﻭﺇﺫﺍ ﻣﺎ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ﻳﺘﻮﺿﺢ ﺃﻣﺎﻣﻨﺎ‪ :‬ﺃﻥ ﺍﻟﺼﻮﰲ ﻻ ﻋﻼﻗﺔ‬ ‫ﻟﻪ ﺑﺎﻟﻔﻼﺳﻔﺔ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻮﻏﺎ ﻗﻄﻌﺎﹰ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﺼﻮﻑ ﻻ ﻋﻼﻗﺔ ﻟﻪ‬ ‫ﺑﺎﻟﻔﻠﺴﻔﺔ ﻭﻻ ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﻻ ﺑﺎﻟﻴﻮﻏﺎ ﻣﻦ ﻗﺮﻳﺐ ﻭﻻ ﻣﻦ ﺑﻌﻴﺪ‪ .‬ﻧﻌـﻢ‪ ،‬ﺇﻥ‬ ‫ﻓﻼﺳﻔﺔ ﺍﻟﻴﻮﻧﺎﻥ ﻭﺍﳍﻨﺪ ﻗﺪ ﺳﺎﺭﻭﺍ ﺣﻘﹰﺎ ﰲ ﻃﺮﻳﻖ ﺗﺼﻔﻴﺔ ﺍﻟﻨﻔﺲ ﻗﺒﻞ ﻇﻬﻮﺭ ﺍﻹﺳﻼﻡ‬ ‫‪٢٨‬‬


‫ﻭﻗﺎﻣﻮﺍ ﲟﺎ ﻳﺸﺒﻪ ﻋﻤﻞ ﺍﻟﺼﻮﻓﻴﲔ ﻣﻦ ﺍ‪‬ﺎﻫﺪﺓ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻄﺮﻳﻘﲔ ﳐﺘﻠﻔﺎﻥ ﺍﺧﺘﻼﻓﹰﺎ ﻛﻠﻴﹰﺎ‬ ‫ﻣﻦ ﺣﻴﺚ ﺍﻷﺻﻞ ﻭﺍﻷﺳﺎﺱ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﻟﺼﻮﻓﻴﲔ ﳛﻘﻘﻮﻥ ﺍﻟﺘـﺼﻔﻴﺔ ﺑﺎﻟﺘﻤـﺴﻚ‬ ‫ﺑﺄﺳﺲ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ ﻭﳏﺎﺳﺒﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﻮﺍﺿـﻊ ﻭﺍﶈﻮﻳـﺔ‪ ،‬ﻭﻣـﻦ ﰒ‬ ‫ﻳﺴﻌﻮﻥ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﳋﻂ ﺇﱃ ‪‬ﺎﻳﺔ ﺍﻟﻌﻤﺮ‪ .‬ﺑﻴﻨﻤﺎ ﺗـﺼﻔﻴﺔ ﺍﻟﻔﻼﺳـﻔﺔ‪ ،‬ﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺗﺴﻤﻰ ﺗﺼﻔﻴﺔ‪ ،‬ﻓﻬﻲ ﺗﺼﻔﻴﺔ ﺍﻋﺘﺒﺎﻃﻴﺔ‪ ،‬ﻟﻴﺲ ﻓﻴﻬﺎ ﻋﺒﺎﺩﺓ ﻭﻻ ﻃﺎﻋﺔ ﻭﻻ ﻣﺮﺍﻗﺒﺔ‬ ‫ﻧﻔﺲ ﻭﻻ ﺗﻮﺍﺿﻊ ﻭﻻ ﺇﻧﻜﺎﺭ ﺍﻟﺬﺍﺕ‪ ،‬ﺑﻞ ﻓﻴﻬﺎ ﺩﻭﻣﹰﺎ ﺍﻟﻐﻔﻠﺔ ﻭﺗﻀﺨﻴﻢ ﺍﻷﻧﺎﻧﻴﺔ ﺇﱃ ﺣ ‪‬ﺪ‬ ‫ﺍﻟﻮﻗﺎﺣﺔ ﻭﺍﻟﻄﻴﺶ‪.‬‬ ‫ﻳﻨﻘﺴﻢ ﺍﻟﺼﻮﻓﻴﻮﻥ ﺇﱃ ﳎﻤﻮﻋﺘﲔ ﺭﺋﻴﺴﻴﺘﲔ‪:‬‬ ‫ﺍﻷﻭﱃ‪ :‬ﺍﳌﻨﻄﻠﻘﻮﻥ ﰲ ﻣﺪﺍﺭ ﺍﻟﻌﻠﻢ ﲝﺜﹰﺎ ﻋﻦ ﺍﻟﻮﺻﺎﻝ ﺑﺄﺟﻨﺤﺔ ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫ﻭﺍﻷﺧﺮﻯ‪ :‬ﺍﻟﺴﺎﻟﻜﻮﻥ ﻟﺘﺤﺮﻱ ﺍﻟﺬﻭﻕ ﻭﺍﻟﻮﺟﺪ ﻭﺍﻟﻜﺸﻒ ﻓﺤﺴﺐ‪.‬‬ ‫ﻓﺎ‪‬ﻤﻮﻋﺔ ﺍﻷﻭﱃ‪ :‬ﻭﻫﻢ ﳛﹼﻠﻘﻮﻥ ﰲ ﺍﻟﺬﺭﻯ ﺑـ"ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇ ﹼﻻ ﺑـﺎﷲ"‬ ‫ﻓﻴﻘﻀﻮﻥ ﺣﻴﺎ‪‬ﻢ ﺑﺄﺟﻨﺤﺔ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﰲ ﺳﻔﺮ ﻻ ‪‬ﺎﻳﺔ ﻟﻪ‪ ،‬ﰲ ﺁﻓﺎﻕ "ﺍﻟـﺴﲑ ﺇﱃ‬ ‫ﺍﷲ" ﻭ"ﺍﻟﺴﲑ ﰲ ﺍﷲ" ﻭ"ﺍﻟﺴﲑ ﻋﻦ ﺍﷲ"‪ ..‬ﻓﻜﻞ ﻣﺎ ﻳﺸﺎﻫﺪﻭﻧﻪ ﻣﻦ ﺗﺒـﺪﻝ ﻭﺗﻐﻴ‪‬ـﺮ‬ ‫ﻭﺗﻜﻮ‪‬ﻥ ﰲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻳﻘ ِّﺪﻡ ﳍﻢ ﻣﺌﺎﺕ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﻣﻦ ﺣـﻀﺮﺓ ﺍﻟﻘـﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ‬ ‫ﺍﻹﳍﻴﺘﲔ‪ ،‬ﻭﻛﻞ ﺣﺎﺩﺛﺔ ‪‬ﻤﺲ ﳍﻢ ﺑﻨﻐﻤﺎﺕ ﳐﺘﻠﻔﺔ ﺑﺄﻟﺴﻨﺔ ﻣﺘﺒﺎﻳﻨﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍ‪‬ﻤﻮﻋﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓﻬﻢ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻋﻦ ﺍﻟﻜﺸﻒ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻟﺬﻭﻕ ﻭﺍﻟﻮﺟﺪ‬ ‫ﻭﺍﻟﺘﻮﺍﺟﺪ‪ ،‬ﻟﺬﺍ ﳝﻜﻦ ﺃﻥ ﻳﻌﻴﺸﻮﺍ "ﺍﻟ‪‬ﺒﻌﺪ" ﰲ ﺇﻗﻠﻴﻢ "ﺍﻟ ﹸﻘﺮﺏ" ﻟﺬﻫﻮﳍﻢ ﺃﺣﻴﺎﻧـﹰﺎ ﻋـﻦ‬ ‫ﺍﳍﺪﻑ‪ ،‬ﺭﻏﻢ ﺃ‪‬ﻢ ﺟﺎﺩ‪‬ﻭﻥ ﰲ ﺳﲑﻫﻢ ﻭﺳﻠﻮﻛﻬﻢ ﻭﺯﻫﺪﻫﻢ‪.‬‬ ‫ﻓﺎﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﻃﺮﻳﻖ ﺃﺻﺤﺎﺏ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻜﱪﻯ ﺍﻟﺴﺎﺋﺮﻳﻦ ﰲ ﻇـﻞ‬ ‫ﺭﻳﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬ ‫‪٢٩‬‬


‫ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ :‬ﺗﺘﻘﺪﻡ ﻓﻴﻪ ﺃﺣﻴﺎﻧﹰﺎ ﺍﻟﺮﻏﺒﺎﺕ ﻭﺍﳌﺸﺎﻋﺮ ﻭﺍﻟﺘﺮﹼﻗﺒﺎﺕ‪ ،‬ﺭﻏﻢ ﺃﻥ ﻣﺪﺍﺭﻩ‬ ‫ﰲ ﺍﻷﺳﺎﺱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻟﺬﺍ ﻓﻬﻮ ﻃﺮﻳﻖ ﺃﻗﻞ ﺃﻣﻨﹰﺎ ﻣﻦ ﺍﻷﻭﻝ‪.‬‬ ‫ﻭﻓﻀﻼ ﻋﻦ ﻫﺬﺍ ﻓﺈﻥ ﺍﻟﺼﻮﻓﻴﺔ ﻳﻘﺴ‪‬ﻤﻮﻥ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ﺍﻟﺼﻨﻒ ﺍﻷﻭﻝ‪ :‬ﻭﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻬﻢ ﺍﺳﻢ "ﺍﻟﻜﺎﻣﻠﻮﻥ ﻭﺍﻟﻮﺍﺻﻠﻮﻥ"‪ .‬ﻭﻫﺆﻻﺀ‬ ‫ﻳﻨﻘﺴﻤﻮﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺇﱃ ﻗﺴﻤﲔ ﺃﻳﻀﹰﺎ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﺴﺎﺩﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻌﻈﺎﻡ ﻭﺍﻟﺮﺳﻞ ﺍﻟﻜﺮﺍﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻭﺍﻵﺧﺮ‪ :‬ﺍﻟ ﹸﻜ ‪‬ﻤﻠﻮﻥ ﺍﻟﺬﻳﻦ ﻭﺻﻠﻮﺍ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﺑﺎﺗ‪‬ﺒـﺎﻋﻬﻢ ﻭﺍﻧﻘﻴـﺎﺩﻫﻢ‬ ‫ﻷﻭﻟﺌﻚ ﺍﻟﻌﻈﺎﻡ‪ .‬ﻓﻬﺆﻻﺀ ﳝﹼﺜﻠﻮﻥ ﺣﻘﹰﺎ "ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ" ﻣـﻦ ﺣﻴـﺚ ﲰـﺎﺀ‬ ‫ﺍﺳﺘﻌﺪﺍﺩﺍ‪‬ﻢ‪ .‬ﻭﻟﻜﻦ ﺭﻏﻢ ﺃﻥ ﺑﻌﻀﻬﻢ ﻭﺍﺻﻞ ﻭﻛﺎﻣﻞ ﰲ ﻧﻔﺴﻪ ﻗﺪ ﻻ ﻳﻜـﻮﻥ‬ ‫ﻣﺮﺷﺪﹰﺍ ﻟﻐﲑﻩ‪ .‬ﺑﻞ ﻗﺪ ﻻ ﻳﻘﺪﺭ ﺑﻌﺾ ﺍﻟﻮﺍﺻﻠﲔ ﻣﻨﻬﻢ ﺑﻌﺪ ﺃﻥ ﺣﻈﻲ ﺑﺎﻟﻮﺻـﺎﻝ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺃﻣﻮﺍﺝ ﲝﺮ ﺍﳉﻤﻊ ﻭﺍﳊﲑﺓ‪ .‬ﻓﻴﺒﻘﻰ ﻫﻨﺎﻙ ﺇﱃ ﺍﻷﺑﺪ ﻣـﺴﺘﻬﻠﻜﹰﺎ‬ ‫ﻣﺸﺎﻋﺮﻩ ﻭﺃﻓﻜﺎﺭﻩ‪ .‬ﻟﺬﺍ ﺗﻨﻘﻄﻊ ﻋﻼﻗﺘﻪ ﻛﻠﻴﹰﺎ ﻋﻦ ﻋـﺎﱂ ﺍﻟﻨﺎﺳـﻮﺕ )ﺍﻟﻄﺒـﺎﺋﻊ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ( ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻹﺭﺷﺎﺩ‪.‬‬ ‫ﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﱐ‪ :‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ ﺍﺳﻢ "ﺍﻟﺴﺎﻟﻚ" ﻭﻫﺆﻻﺀ ﺃﻳﻀﹰﺎ ﻳﻨﻘﺴﻤﻮﻥ ﺇﱃ‬ ‫ﻗﺴﻤﲔ‪:‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻳﻄﻠﺒﻮﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺣﺪﻩ ﺩﻭﻥ ﺃﻥ ﻳﻔﻜﺮﻭﺍ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﻻ‬ ‫ﰲ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻴﻄﻠﺒﻮﻥ ﺍﻟﺪﻧﻴﺎ ‪-‬ﺿﻤﻦ ﺍﻟﺪﺍﺋﺮﺓ ﺍﳌـﺸﺮﻭﻋﺔ‪ -‬ﻣـﻊ ﻃﻠﺒـﻬﻢ‬ ‫ﻟﻶﺧﺮﺓ ﻭﺍﳉﻨﺔ‪ ،‬ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻟﺰ ‪‬ﻫﺎﺩ ﻭﺍﻟﻌﺒ‪‬ﺎﺩ ﻭﺍﻟﻌﺎﺟﺰﻭﻥ ﻭﺍﻟﻔﻘﺮﺍﺀ ﺇﱃ ﺍﷲ‪.‬‬ ‫ﻭﺍﻟﺼﻨﻒ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﳛﺼﺮﻭﻥ ﻧﻈﺮﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠـﻴﻬﻢ‬ ‫‪٣٠‬‬


‫ﺍﻟﺼﻮﻓﻴﺔ ﺍﺳﻢ "ﺍﳌﻘﻴﻤﲔ" ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻷﺷﺮﺍﺭ ﻭﺍﻷﺷﻘﻴﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻤﺎﻝ‪،‬‬ ‫ﻻ ﻳﺒﺼﺮﻭﻥ ﻭﻻ ﻳﺴﻤﻌﻮﻥ ﻭﻻ ﻳﻔﻘﻬﻮﻥ ﺷﻴﺌﺎ‪.‬‬ ‫ﻭﻣﻦ ﻗﺎﺋﻞ ﻛﺬﻟﻚ ﻟﻸﻭﻝ ﻣﻦ ﻫﺬﻩ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻼﺛﺔ ﺃ‪‬ﻢ "ﺍﳌﻘ ‪‬ﺮﺑﻮﻥ" ﻭﺍﻟﺜﺎﱐ‬ ‫"ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ" ﻭﺍﻟﺜﺎﻟﺚ "ﺃﺻﺤﺎﺏ ﺍﻟﺸﻤﺎﻝ"‪.‬‬

‫‪٣١‬‬


‫א‪‬א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺘﻮﺑﺔ ﺍﻟﱵ ﺳﻨﺘﻌﺮﻑ ﻋﻠﻴﻬﺎ ﻣﻊ ﺷﺮﻭﺡ ﺑﺴﻴﻄﺔ ﻫﻲ‪ :‬ﺍﻟﺘﻮﺟ‪‬ﻪ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ‬ ‫ﺑﻠ ‪‬ﻢ ﺍﻟﺸﻌﺚ ﳎﺪﺩﺍﹰ‪ ،‬ﻣﻊ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻷﺧﻄﺎﺀ‪ ،‬ﻭﲡ ‪‬ﺮﻉ ﻏﺼﺺ ﺍﻟﻨﺪﻡ‪ ،‬ﻭﺍﻟﻌـﺰﻡ‬ ‫ﻋﻠﻰ ﺗﻼﰲ ﻣﺎ ﻓﺎﺕ‪ .‬ﻫﺬﻩ ﺍﻟﺘﻮﺑﺔ ﻟﺪﻯ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﻣﻌﺎﻭﺩﺓ ﺑـﺬﻝ ﺍﳉﻬـﺪ‬ ‫ﻟﺒﻠﻮﻍ ﺍﳌﻮﺍﻓﻘﺎﺕ ﻭﺍﳌﻄﺎﺑﻘﺎﺕ ﰲ ﺿﻮﺀ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﻧﻮﺍﻫﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﳒﺎ ﹰﺓ‬ ‫ﻣﻦ ﳐﺎﻟﻔﺎﺕ ﻭﻗﻌﺖ ﲡﺎﻩ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ؛ ﰲ ﺍﻟﺸﻌﻮﺭ‪ ،‬ﰲ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﰲ ﺍﻟﺘﺼﻮﺭ‪،‬‬ ‫ﰲ ﺍﻟﺴﻠﻮﻙ‪ .‬ﻭﻟﻴﺴﺖ ﺍﻟﺘﻮﺑﺔ ﺗﺮﻙ ﻣﺎ ﻳﻌﺎﻓﻪ ﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﻟﺸﻌﻮﺭ ﺑـﺎﻟﺘﻘﺰﺯ ﻣﻨـﻪ‬ ‫ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻫﻲ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻤ‪‬ﺎ ﻻ ﳛﺒﻪ ﻭﻻ ﻳﺮﺿﺎﻩ ﺗﻌﺎﱃ ﺣﱴ‬ ‫ﻼ ﻭﻧﺎﻓﻌﹰﺎ ﺑﻈﺎﻫﺮ ﺍﻟﻌﻘﻞ‪.‬‬ ‫ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﲨﻴ ﹰ‬ ‫ﻭﻛﺬﺍ ﺍﻟﺘﻮﺑﺔ ﺗﺴﺘﻌﻤﻞ ﺑﺈﺿﺎﻓﺔ ﻛﻠﻤﺔ "ﻧﺼﻮﺡ" ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺘﺼﺒﺢ "ﺗﻮﺑﺔ ﻧـﺼﻮﺣﹰﺎ"‪.‬‬ ‫ﲟﻌﲎ‪ :‬ﺃ‪‬ﺎ ﺃﺧﻠﺺ ﺗﻮﺑﺔ‪ ،‬ﻭﺃﺻﻔﺎﻫﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﺻﺎﺩﺭﺓ ﻣﻦ ﺃﻋﻤﺎﻕ ﺍﻟﻘﻠﺐ‪ .‬ﻭﲟﻌﲎ ﺁﺧﺮ‪:‬‬ ‫ﺃ‪‬ﺎ ﺭﺃﺏ ﺍﻟﺼﺪﻉ‪ ،‬ﻭﺭﺗﻖ ﺍﻟﻔﺘﻖ‪ ،‬ﻭﺇﺻﻼﺡ ﺍﻟﻔﺎﺳﺪ ﺩﻭﻥ ﺗﺮﻙ ﺛﻠﻤﺔ ﻣﻬﻤﺎ ﻛﺎﻧـﺖ‪.‬‬ ‫ﻓﺈﺫﺍ ﺃﺧﺬﻧﺎ ﻣﺎ ﺫﹸﻛﺮ ﺃﻋﻼﻩ ﻣﻌﹰﺎ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﻓﺎﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﺗﻌﲎ‪ :‬ﺃﻥ ﺍﻟﻔﺮﺩ ﻳﺘﻮﺏ‬ ‫ﺑﺎﲰﻪ‪ ،‬ﻭﲝﺴﺐ ﻣﺴﺘﻮﺍﻩ‪ ،‬ﻭﻣﻦ ﺃﻋﻤﺎﻕ ﻗﻠﺒﻪ ﺧﺎﻟﺼﹰﺎ ﺟﺎﺩﹰﺍ‪ ،‬ﲝ‪‬ﺴﻦ ﻧﻴﺔ ﻭﺧﻠﻮﺹ ﻗﻠﺐ‬ ‫ﻭﺑﻘﺼﺪ ﺍﳋﲑ‪ ..‬ﻭﺍﻟﺘﺎﺋﺐ ﲝ‪‬ﺴﻦ ﺍﻣﺘﺜﺎﻟﻪ ﻫﺬﺍ ﻳﻜﻮﻥ ﻛﺎﻟﻨﺎﺻﺢ ﻟﻶﺧﺮﻳﻦ‪ .‬ﻭﺍﻟﻘـﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﻋﻨﺪﻣﺎ ﻳﺬﻛﺮ ﺍﻟﺘﻮﺑﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻳﺸﲑ ﺇﱃ ﻫﺬﻩ ﺍﻟﺘﻮﺑﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻳ‪‬ـﺎ ﹶﺃ‪‬ﻳﻬ‪‬ـﺎ‬ ‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺗ‪‬ﻮﺑ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫ﷲ ‪‬ﺗ ‪‬ﻮ‪‬ﺑ ﹰﺔ ‪‬ﻧﺼ‪‬ﻮﺣ‪‬ﺎ‪) ‬ﺍﻟﺘﺤﺮﱘ‪.(٨ :‬‬ ‫‪٣٢‬‬


‫ﻭﻗﺪ ﺗﻨﺎﻭﻝ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺍﻟﺘﻮﺑﺔ ﰲ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﺎﺋﺒﲔ ﻭﺃﻭﺿﺎﻋﻬﻢ‪:‬‬ ‫ﺃ ‪ .‬ﺗﻮﺑﺔ ﻋﻮﺍﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻢ ﺍﶈﺠﻮﺑﻮﻥ ﻋﻦ ﺍﳊﻘﺎﺋﻖ‪ :‬ﻫﻲ ﺍﻟﺸﻌﻮﺭ ﺑﻐﻤـﻮﻡ‬ ‫ﺴ ‪‬ﺮﻳﺎﻥ ﻫـﺬﺍ‬ ‫ﳐﺎﻟﻔﺔ ﺃﻣﺮ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺃﺳﺎﻫﺎ ﰲ ﺍﻟﻘﻠﺐ‪ .‬ﻓﻴﺪﺭﻙ ﺍﳌﺮﺀ ﺇﲦﻪ ﺑـ ‪‬‬ ‫ﺍﻟﺸﻌﻮﺭ ﰲ ﻭﺟﺪﺍﻧﻪ‪ ،‬ﻭﻳﺘﻮﺟﻪ ﺑﻜﻞ ﻛﻴﺎﻧﻪ ﺇﱃ ﺑﺎﺑﻪ ﺗﻌﺎﱃ ﻣﻌ‪‬ﺒﺮﹰﺍ ﺑﻜﻠﻤﺎﺕ ﺍﻟﺘﻮﺑـﺔ‬ ‫ﻭﻋﺒﺎﺭﺍﺕ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﳌﻌﺮﻭﻓﺔ‪.‬‬ ‫ﺏ ‪ .‬ﺭﺟﻮﻉ ﺍﳋﻮﺍﺹ ﺍﻟﺬﻳﻦ ﺑﺪﺃﻭﺍ ﺑﺎﻟﺘﻨﺒﻪ ﺇﱃ ﺣﻘﺎﺋﻖ ﻣـﺎ ﻭﺭﺍﺀ ﺍﻟـﺴﺘﺎﺭ‪ ،‬ﺇﺫ‬ ‫ﻳﻨﺸﺮﻭﻥ ﺃﺟﻨﺤﺔ ﺍﳍﻤﺔ‪ ،‬ﻋﻘﺐ ﻛﻞ ﺣﺮﻛﺔ ﻭﻧﺄﻣﺔ ﻭﻓﻜﺮﺓ ﲣـﺎﻟﻒ ﺃﺩﺏ ﺍﳊـﻀﻮﺭ‬ ‫ﻭﺍﳌﻌﻴﺔ‪ ،‬ﻟﻴﺴﺘﻨﺠﺪﻭﺍ ﺑﺮﲪﺔ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﻳﻠﺘﺠﺌﻮﺍ ﺇﱃ ﻋﻨﺎﻳﺘﻪ‪ ،‬ﺃﻣﺎﻡ ﻛﻞ ﻏﻔﻠﺔ ﺻﻐﲑﺓ‬ ‫ﻛﺎﻧﺖ ﺃﻡ ﻛﺒﲑﺓ‪ ،‬ﺗﻜﺜﻔﺖ ﰲ ﺍﻟﻘﻠﺐ ﻭﻏﺸﻴﺖ ﺃﻓﻖ ﺍﻟﺒﺼﲑﺓ‪ .‬ﻓﺎﻟﺮﻭﺡ ﺍﻟﱵ ﺗﺒﺬﻝ ﻫﺬﺍ‬ ‫ﺍﳉﻬﺪ ﻗﺪ ﻧﺎﻟﺖ ﺣﻘﹰﺎ ﻣﺎ ﻭﺻﻔﻪ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪ ‬ﻣﻦ ﺣﻘﻴﻘﺔ ﰲ ﺣﺪﻳﺜﻪ ﺍﻟﺸﺮﻳﻒ‬ ‫ﺐ ﹶﻟﻪ‪ ‬ﻓﺈﺫﺍ ﺃﺣﺐ ﺍﷲ ﻋﺒﺪﹰﺍ ﱂ ﻳﻀﺮﻩ ﺫﻧﺒﻪ ﰒ ﺗـﻼ‪:‬‬ ‫ﺐ ﹶﻛ ‪‬ﻤ ‪‬ﻦ ﻻ ﹶﺫ‪‬ﻧ ‪‬‬ ‫)ﺍﻟﺘ‪‬ﺎِﺋﺐ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟﺬﱠ‪‬ﻧ ِ‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻄ ِّﻬﺮِﻳ ‪‬ﻦ‪ ‬ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣـﺎ ﻋﻼﻣـﺔ‬ ‫ﺤ ‪‬‬ ‫ﲔ ‪‬ﻭﻳ‪ِ ‬‬ ‫ﺤﺐ‪ ‬ﺍﻟ‪‬ﺘﻮ‪‬ﺍِﺑ ‪‬‬ ‫ﷲ ‪‬ﻳ ِ‬ ‫‪ِ‬ﺇﻥﱠ ﺍ َ‬ ‫)‪(١‬‬ ‫ﺍﻟﺘﻮﺑﺔ؟ ﻗﺎﻝ‪) :‬ﺍﻟﻨﺪﺍﻣﺔ(‪.‬‬ ‫ﺝ ‪ .‬ﺗﻮﺟ‪‬ﻪ ﺃﺧﺺ ﺍﳋﻮﺍﺹ ﺍﻟﺬﻳﻦ ﻳﺪﳝﻮﻥ ﺣﻴﺎ‪‬ﻢ ﰲ ﺃﹸﻓﻖ )ِﺇﻥﱠ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻲ ‪‬ﺗﻨ‪‬ﺎﻣ‪‬ﺎ ِﻥ‬ ‫ﻭ‪‬ﻻ ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻡ ﹶﻗ ﹾﻠﺒِﻲ(‪ (٢).‬ﺣﻴﺚ ﻳﻘﺘﻠﻌﻮﻥ ﻛ ﱠﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﲟﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﻭﻳﻜﻮﻥ ﺣﺠﺎﺑﹰﺎ‬ ‫ﰲ ﻗﻠﻮ‪‬ﻢ ﻭﰲ ﺳ ‪‬ﺮﻫﻢ ﻭﰲ ﺃﺧﻔﻰ ﺧﻔﺎﻳﺎﻫﻢ‪ ،‬ﻭﳚﺘﺜﻮﻧﻪ ﻣﻦ ﺃﻋﻤـﺎﻕ ﺫﻭﺍ‪‬ـﻢ‪،‬‬ ‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪١٦٨‬؛ ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ ﻟﻠﻤﺘﻘﻲ ‪ ٢٦١/٤‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪ ،١٠٤٣٨‬ﻧﻘﻼ ﻋﻦ ﺍﺑﻦ ﳒـﺎﺭ‪ .‬ﻭﻗـﺪ‬ ‫ﻼ‪ :‬ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺰﻫﺪ ‪٣٠‬؛ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪١٥٠/١٠‬؛ ﺷﻌﺐ‬ ‫ﻭﺭﺩﺕ ﺃﺟﺰﺍﺀ ﻣﻨﻪ ﻭﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ؛ ﺍﻧﻈﺮ ﻣﺜ ﹰ‬ ‫ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪٤٣٩/٥ ،٣٧٥/٤‬؛ ﻧﻮﺍﺩﺭ ﺍﻻﺻﻮﻝ ﻟﻠﺤﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ‪.٣٤٩/٢‬‬ ‫‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺘﻬﺠﺪ ‪١٦‬؛ ﻣﺴﻠﻢ‪ ،‬ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ‪.١٢٥‬‬

‫‪٣٣‬‬


‫ﻭﻳﺮﻣﻮﻧﻪ ﰲ ﻭﺩﻳﺎﻥ ﺍﻟﻌﺪﻡ‪ ،‬ﻓﻴﻌﺎﻭﺩﻭﻥ ﺍﺳﺘﺸﻌﺎﺭ ﻋﻼﻗﺘﻬﻢ ﺑﻨﻮﺭ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﻣﻈﻬﺮﻳﻦ‬ ‫ﺏ‪) ‬ﺹ‪ (٤٤:‬ﺳـﺎﺋﺮﻳﻦ ﰲ ﻣـﺪﺍﺭ‬ ‫ﺣﻘﻴﻘﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ :‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺇﻧ‪‬ـ ‪‬ﻪ ﹶﺃﻭ‪‬ﺍ ‪‬‬ ‫"ﺍﻷﻭﺏ"‪.‬‬ ‫ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﱵ ﻫﻲ ﲡﺪﻳﺪ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﺃﻭ ﺭﺟﻮﻋﻪ ﺇﱃ ﺻـﻔﺎﺋﻪ‬ ‫ﺍﻷﺻﻠﻲ ﻭﺍﻧﺴﺠﺎﻣﻪ ﻣﻊ ﻓﻄﺮﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﺑﻌﺪ ﺗﻌ ‪‬ﺮﺿﻪ ﻟﺘﺸﻮﻫﺎﺕ ﻃ‪‬ﺒﻌﻴﺔ ﻭﺩﺍﺧﻠﻴﺔ‪،‬‬ ‫ﲢﺘﻮﻯ ﻛﻞ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺒﻬﺎ ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﺍﻷﻣﻮﺭ ﺍﻵﺗﻴﺔ‪:‬‬ ‫‪ .١‬ﺍﻟﻨﺪﻡ ﻣﻦ ﺃﻋﻤﺎﻕ ﺍﻟﻘﻠﺐ‪.‬‬ ‫‪ .٢‬ﺗﺬ ﹼﻛﺮ ﺍﻷﺧﻄﺎﺀ ﺍﻟﺴﺎﺑﻘﺔ ﺑﺎﺭﺗﻌﺎﺵ ﻭ ِﺭﻋﺪﺓ‪.‬‬ ‫‪ .٣‬ﺇﺯﺍﻟﺔ ﺍﳌﻈﺎﱂ ﻭﻧﺼﺮﺓ ﺍﳊﻖ‪.‬‬ ‫‪ .٤‬ﺇﻳﻔﺎﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﻔﺎﺋﺘﺔ ﺣ ﱠﻘﻬﺎ ﻭﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﳎﺪﺩﹰﺍ ﰲ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ‪.‬‬ ‫‪ .٥‬ﻣﻞﺀ ﺍﳋﻮﺍﺀ ﺍﻟﺬﻱ ﺃﺣﺪﺛﺘﻪ ﺍﻷﺧﻄﺎﺀ ﻭﺍﻟـﺰﻻﹼﺕ ﰲ ﺍﻟـﺮﻭﺡ‪ ،‬ﺑﺎﻟﻌﺒـﺎﺩﺓ‬ ‫ﻭﺍﻟﻄﺎﻋﺎﺕ ﻭﺍﻏﺘﻨﺎﻡ ﺍﻟﺘﻀﺮﻋﺎﺕ ﰲ ﺟﻮﻑ ﺍﻟﻠﻴﺎﱄ‪.‬‬ ‫‪ .٦‬ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﻮﺍﺹ ﻭﺃﺧﺺ ﺍﳋﻮﺍﺹ‪ :‬ﺍﻟﺘﺤﺴﺮ ﻭﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺍﻟـﱵ‬ ‫ﻼ ﳑﺎ ﳝﻜﻦ ﺃﻥ ﻳﺘـﺴ ‪‬ﺮﺏ‬ ‫ﲤﻀﻲ ﺩﻭﻥ ﺫﻛﺮ ﻭﻓﻜﺮ ﻭﺷﻜﺮ‪ ،‬ﻭﺍﻟﺘﺄ ‪‬ﻭﻩ ﻭﺍﻷﻧﲔ ‪‬ﻭ ِﺟ ﹰ‬ ‫ﺑﻘﺼ ٍﺪ ﺷﻲ ٌﺀ ﳑﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﰲ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻔﻜﺮ‪.‬‬ ‫ﺇﻥ ﺍﻟﺬﻱ ﻻ ﻳﺌﻦ ﻭﻻ ﻳﺘﻮﺟﻊ ﻣﻦ ﺍﳋﻄﺄ ﻣﻬﻤﺎ ﻛﺎﻥ ﻣﺴﺘﻮﺍﻩ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺘﻮﺑـﺔ ﻭﻻ‬ ‫ﻳﺮﺗﻌﺶ ﻧﺎﺩﻣﹰﺎ ﻣﻦ ﻋﺜﺮﺍﺕ ﳝﻜﻦ ﺃﻥ ﲢﺪﺙ‪ ،‬ﻭﻻ ﻳـﺸﻌﺮ ﺑـﺎﴰﺌﺰﺍﺯ ﻭﻻ ﻳﺘﻤﹼﻠﻜـﻪ‬ ‫ﺍﻻﺯﺩﺭﺍﺀ ﳓﻮﻫﺎ‪ ،‬ﻭﻻ ﻳﺮﺗﻌﺪ ﻣﻦ ﺍﺣﺘﻤﺎﻝ ﻭﻗﻮﻋﻪ ﲢﺖ ﺧﻂ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻣﺮﺓ ﺃﺧﺮﻯ ‪-‬‬ ‫ﺭﻏﻢ ﻛﻞ ﺷﻲﺀ‪ -‬ﻧﺘﻴﺠ ﹶﺔ ‪‬ﺑﻌﺪﻩ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻻ ﳛﺎﻭﻝ ﺍﻟﺘﺨﻠﺺ ﳑﺎ ﻭﻗﻊ ﻓﻴـﻪ‬ ‫ﻣﻦ ﺃﺧﻄﺎﺀ ﻭﺯﻻﹼﺕ ﰲ ﻋﺒﻮﺩﻳﺘﻪ ﷲ ﻭﲣﹼﻠﻘﻪ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ‪ ..‬ﻳﻜﻮﻥ ﻛﺎﺫﺑﹰﺎ ﰲ ﺗﻮﺑﺘﻪ‪.‬‬ ‫‪٣٤‬‬


‫ﻭﻋﻦ "ﺍﻟﻨﺼﻮﺡ" ﺭﻣﺰ ﺍﻟﺘﻮﺑﺔ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻳﻘﻮﻝ ﻣﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ ﺍﻵﰐ‪:‬‬ ‫ﺸ ﹶﻜ‪‬ﻨ ‪‬ﻢ ﺗ‪‬ﺎ ﺟ‪‬ﺎ ﹾﻥ ﺷ‪‬ﺪ ﹾﻥ ﹶﺍ ‪‬ﺯ ‪‬ﺗ ‪‬ﻦ ﺟ‪‬ﺪﺍ‬ ‫ﺖ ﺑ‪‬ﺎ ﺧ‪‬ﺪﺍ ‪‬ﻧ ‪‬‬ ‫ﺗ‪‬ﻮﺑﻪ ﺍﻯ ﹶﻛ ‪‬ﺮ ‪‬ﺩ ‪‬ﻡ ‪‬ﺣﻘِﻴ ﹶﻘ ‪‬‬ ‫ﺖ ﻛِﺮﺍ ﺑﺎ ِﺭ ﺩِﮔﺮ ﭘﺎ ﺭ‪‬ﻭﺩ ﺳ‪‬ﻮﻯ ‪‬ﺧﻄﹶﺮ ﺇِﻻ ﻛﻪ ﺧ‪‬ﺮ‬ ‫ﺤ‪‬ﻨ ‪‬‬ ‫‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﺯﺍﻥ ِﻣ ‪‬‬

‫)‪(١‬‬

‫ﺖ ﺇﱃ ﺍﷲ ﺗﻮﺑﺔ ﺣﻘﻴﻘﻴﺔ ﲝﻴﺚ ﻻ ﺃﺗﺮﺍﺟﻊ ﻋﻨـﻬﺎ ﺇﱃ ﺃﻥ ﻳﻔـﺎﺭﻕ‬ ‫ﻳﻌﲏ‪" :‬ﻟﻘﺪ ﺗﺒ ‪‬‬ ‫ﺡ ﺍﳉﺴﺪ‪ .‬ﻓﻼ ﳜﻄﻮ ﺑﻌﺪ ﺗﻠﻚ ﺍﶈﻨﺔ ﺇﱃ ﺍﳍﻼﻙ ﻭﺍﳋﻄﺮ ﺇ ﹼﻻ ﺍﳊﻤﺎﺭ"‪.‬‬ ‫ﺍﻟﺮﻭ ‪‬‬ ‫ﺕ ﻋﻠﻴﻬـﺎ ﺑﻄﻮﻟـﺔ ﻭﺷـﺄﻥ ﺇﺭﺍﺩﺓ‬ ‫ﺴﻢ‪ ‬ﺍﻟﻔﻀﻴﻠﺔ ﻭﻋﻬ ‪‬ﺪﻫﺎ‪ .‬ﻭﺍﻟﺜﺒﺎ ‪‬‬ ‫ﺃﺟﻞ‪ ،‬ﺍﻟﺘﻮﺑﺔ ﹶﻗ ‪‬‬ ‫ﺣﺎﺯﻣﺔ‪ ،‬ﻓﻤﻦ ﺭﺍﻋﻰ ﺃﺻﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻭﺛﺒﺖ ﻋﻠﻴﻬﺎ ﻓﻠﻪ ﻣﺮﺗﺒﺔ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﻛﻤـﺎ ﺃﺧـﱪ‬ ‫ﺑﺬﻟﻚ ﺳﻴﺪ ﺍﻷﻭﺍﺑﲔ‪ (٢).‬ﻭﳜﱪ ﻛﺬﻟﻚ ﺃﻥ ﻣﻦ ﻻ ﻳﺘﺨﻠﺺ ﻛﻠﻴﹰﺎ ﻣﻦ ﺍﻵﺛﺎﻡ ﻭﺍﳋﻄﺎﻳﺎ‬ ‫)‪(٣‬‬ ‫ﺭﻏﻢ ﻛﺜﺮﺓ ﻗﻴﺎﻣﻪ ﺑﺎﻟﺘﻮﺑﺔ ﻓﺈﻧﻪ ﻳﻬﺰﺃ ﺑﺎﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻳﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺍﻟﺘﻮﺍﺑﻮﻥ ﻭﺍﻷﻭﺍﺑﻮﻥ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﻟﻴﺲ ﺟﺎﺩﹰﺍ ﰲ ﺩﻋﻮﺍﻩ ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺃﺧـﺎﻑ ﺟﻬـﻨﻢ‪ ،‬ﻭﻻ ﻳﺘﺠﻨـﺐ‬ ‫ﺍﻟﺬﻧﻮﺏ‪ .‬ﻭﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻣﺸﺘﺎﻕ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻭﻻ ﻳﻌﻤﻞ ﺻﺎﳊﹰﺎ‪ .‬ﻭﻳﻘـﻮﻝ‪ :‬ﺃﺣـﺐ‬ ‫ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﻳﻬﻤﻞ ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ‪ .‬ﻛﻤﺎ ﺃﻥ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺔ ﲟﻜﺎﻥ ﻗﺒﻮﻝ ﺇﺧـﻼﺹ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻨﻘﻀﻮﻥ ﻋﻬﻮﺩﻫﻢ ﻭﳝﻀﻮﻥ ﺣﻴﺎ‪‬ﻢ ﰲ ﺍﺟﺘﺮﺍﺡ ﺍﻵﺛﺎﻡ‪ ،‬ﻭﺗﻮﺑﺎﺕ ﺻـﻮﺭﻳﺔ‪.‬‬ ‫ﺣﱴ ﻟﻜﺄﻥ ﺗﻮﺑﺘﻬﻢ ﻫﺬﻩ ﳎﺮﺩ ﺗﻮﻗﻔﺎﺕ ﰲ ﺛﻨﺎﻳﺎ ﺍﳌﻌﺎﺻﻲ‪.‬‬ ‫ﺇﻥ ﺃﻭﻝ ﻣﻨـﺰﻝ ﻟﻠﺴﺎﻟﻚ ﻭﺃﻭﻝ ﻣﻘﺎﻡ ﻟﻠﻄﺎﻟﺐ ﻫﻮ "ﺍﻟﺘﻮﺑﺔ"‪ .‬ﺃﻣﺎ ﻣﻘﺎﻣﻪ ﺍﻟﺜـﺎﱐ‬ ‫ﻓﻬﻮ "ﺍﻹﻧﺎﺑﺔ"‪ .‬ﻭﳕﺮ ﻣ ‪‬ﺮ ﺍﻟﻜﺮﺍﻡ ﻋﻠﻰ ﺍﻹﻧﺎﺑﺔ ﺍﻟﺸﺎﺋﻌﺔ ﺑﲔ ﺍﻟﺼﻮﻓﻴﺔ ﻭﻫـﻲ ﺍﻷﺻـﻮﻝ‬ ‫ﻭﺍﻵﺩﺍﺏ ﻭﺍﻷﻋﺮﺍﻑ ﺍﳌﺘﺒﻌﺔ ﰲ ﻣﺮﺍﺳﻴﻢ ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺃﻱ ﻣﺮﺷﺪ‪ ،‬ﻓﻨﻘﻮﻝ‪:‬‬ ‫‪ (١‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/٥‬ﺹ‪/٨٠٥‬ﺏ‪.٢٣٤٥-٢٣٢٤‬‬ ‫‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪.٧٦/٢‬‬ ‫‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪٤٣٦/٥٢‬؛ ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪.٧٧/٢‬‬

‫‪٣٥‬‬


‫ﻣﺜﻠﻤﺎ ﺃﻥ ﰲ ﺍﻟﺘﻮﺑﺔ ﺗﻮﺟﻴﻬﹰﺎ ﻟﻠﺸﻌﻮﺭ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﺴﻠﻮﻙ ﻣـﻦ ﺍﳌﺨﺎﻟﻔـﺎﺕ ﺇﱃ‬ ‫ﺍﳌﻮﺍﻓﻘﺎﺕ ﻭﻣﻦ ﺍﳌﻌﺎﺭﺿﺎﺕ ﺇﱃ ﺍﳌﻄﺎﺑﻘﺎﺕ‪ ،‬ﻓﻔﻲ ﺍﻹﻧﺎﺑﺔ ﳏﺎﺳﺒ ﹲﺔ ﻭﺗﻔ ﹼﻘﺪ ﳌﻄﺎﺑﻘـﺎﺕ‬ ‫ﺍﻟﻔﺮﺩ ﻭﻣﻮﺍﻓﻘﺎﺗﻪ ﺍﳌﻮﺟﻮﺩﺓ‪ .‬ﻓﻠﺌﻦ ﻛﺎﻧﺖ ﺍﻟﺘﻮﺑﺔ ﺳﻴﺎﺣﺔ ﰲ ﺃﻓـﻖ "ﺍﻟـﺴﲑ ﺇﱃ ﺍﷲ"‬ ‫ﻓﺎﻹﻧﺎﺑﺔ ﻫﻲ "ﺍﻟﺴﲑ ﰲ ﺍﷲ" ﻭ"ﺍﻷﻭﺑﺔ" ﻣﻌﺮﺍﺝ ﰲ ﺭﺣﺎﺏ "ﺍﻟﺴﲑ ﻣﻦ ﺍﷲ"‪.‬‬ ‫ﻭﳝﻜﻦ ﺃﻥ ﻧﻌﺮ‪‬ﻑ ﺃﻳﻀﹰﺎ ﻫﺬﻩ ﺍﻟﺘﻮﺟﻬﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺑﺎﻵﰐ‪:‬‬ ‫ﻑ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻫﻮ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻭﺍﻟﻔﻨـﺎﺀ ﰲ ﺍﷲ ﺑﺮﻏﺒـﺔ‬ ‫ﺇﻥ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ﺧﻮ ‪‬‬ ‫ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﳌﻘﺎﻣﺎﺕ ﻭﺍﻟﺪﺭﺟﺎﺕ ﻫﻮ ﺍﻹﻧﺎﺑﺔ‪ .‬ﻭﺍﻻﻧﻐﻼﻕ ﲡﺎﻩ ﻛﻞ ﻣﺎ ﺳـﻮﺍﻩ‬ ‫ﺗﻌﺎﱃ ﻫﻮ ﺍﻷﻭﺑﺔ‪.‬‬ ‫ﷲ ‪‬ﺟﻤِﻴﻌ‪‬ـﺎ ﹶﺃ‪‬ﻳﻬ‪‬ـﺎ‬ ‫ﻓﺎﻷﻭﻝ‪ :‬ﺻﻔﺔ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺃﺫﺍ‪‬ﻧﻬﻢ‪  :‬ﻭﺗ‪‬ﻮﺑ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ‪) ‬ﺍﻟﻨﻮﺭ‪ (٣١ :‬ﻣﻦ ﲨﻴﻊ ﺍﻟﺰﻻﹼﺕ ﻭﺍﳋﻄﻴﺌﺎﺕ‪.‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺻﻔﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﳌﻘ ‪‬ﺮﺑﲔ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﻋﺒﺎﺩ‪‬ﻢ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺪﺃ ‪ ‬ﻭﹶﺃﻧِﻴﺒ‪‬ﻮﺍ ِﺇﻟﹶﻰ‬ ‫ﺐ‪) ‬ﻕ‪.(٣٣ :‬‬ ‫ﺐ ‪‬ﻣﻨِﻴ ٍ‬ ‫‪‬ﺭِّﺑ ﹸﻜ ‪‬ﻢ‪) ‬ﺍﻟﺰﻣﺮ‪ (٥٤ :‬ﻭﻣﻦ ﺣﻴﺚ ﺍﳌﻨﺘﻬﻰ ‪ ‬ﻭﺟ‪‬ﺎ َﺀ ِﺑ ﹶﻘﹾﻠ ٍ‬ ‫ﺏ‪) ‬ﺹ‪:‬‬ ‫ﻭﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺧﺎﺻﻴﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﺷﻌﺎﺭﻫﻢ ‪ِ‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ِﺇﻧ‪ ‬ﻪ ﹶﺃﻭ‪‬ﺍ ‪‬‬

‫‪ (٤٤‬ﻓﻬﺬﺍ ﺗﻘﺪﻳﺮ ﻭﺗﻜﺮﻣﺔ ﺇﳍﻴﺔ‪ .‬ﻓﻼ ﺗﻮﺑﺔ ﳌﻦ ﻫﻢ ﰲ ﻣﻌﻴﺔ ﺍﷲ ﰲ ﻛﻞ ﻭﻗﺖ ﺣﻴﺜﻤﺎ‬ ‫ﻛﺎﻧﻮﺍ ﻭﻛﻴﻔﻤﺎ ﻛﺎﻧﻮﺍ ﻏﲑ ﻓﺎﻗﺪﻳﻦ ﻟﻠﺸﻌﻮﺭ ﺑﺎﳊﻀﻮﺭ ﺍﻹﳍﻲ ﻭﻟﻮ ﻟﻠﺤﻈـﺔ‪ .‬ﻟـﺬﺍ‬ ‫ﻓﻜﻠﻤﺎ‪‬ﻢ ﺍﳌﻌ‪‬ﺒﺮﺓ ﻋﻦ ﺍﻟﺘﻮﺑﺔ ﺗﻔﻴﺪ ﻣﻌﲎ "ﺍﻷﻭﺑﺔ" ﺃﻭ "ﺍﻹﻧﺎﺑﺔ"‪ .‬ﻓﻼ ﳝﻜﻦ ﻓﻬﻢ ﻗﻮﻝ‬ ‫ﷲ ِﺇِّﻧﻲ َﻷ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪ ‬ﺍ َ‬ ‫ﺳﻴﺪ ﺍﻷﻧﺎﻡ ‪) :‬ﻭ‪‬ﺍ ِ‬ ‫ﲔ‬ ‫ﺏ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﻓِﻲ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ﺳ‪‬ـ‪‬ﺒ ِﻌ ‪‬‬ ‫ﷲ ‪‬ﻭﹶﺃﺗ‪‬ﻮ ‪‬‬ ‫‪‬ﻣ ‪‬ﺮ ﹰﺓ()‪ (١‬ﺇ ﹼﻻ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪.‬‬ ‫‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺪﻋﻮﺍﺕ ‪٣‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺬﻛﺮ ‪٤١‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺳﻮﺭﺓ ﳏﻤﺪ‪.‬‬

‫‪٣٦‬‬


‫ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻓﺎﻟﺘﻮﺑﺔ ﻫﻲ ﳌﻦ ﻻ ﻳﻌﺮﻑ "ﺍﻟﻘﺮﺏ" ﻭ"ﺍﳌﻌﻴﺔ"‪ ،‬ﻷﻥ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﺪﳝﻮﻥ ﺣﻴﺎ‪‬ﻢ ﰲ ﺁﻓﺎﻕ ﺍﻟﻘﺮﺏ‪ ،‬ﻳﻌ ‪‬ﺪﻭﻥ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ ﺍﳌﻬﻴﻤﻦ ﻋﻠـﻰ ﲨﻴـﻊ‬ ‫ﺗﺼﺮﻓﺎ‪‬ﻢ ﻭﺍﻟﺮﻗﻴﺐ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻌﻤﻠﻮﻧﻪ ﻭﺍﻷﻗﺮﺏ ﺇﻟﻴﻬﻢ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻳﺮﻭﻧﻪ ‪-‬‬ ‫ﲟﻌﻨﺎﻩ ﻟﺪﻯ ﺍﻟﻌﻮﺍﻡ‪ -‬ﻏﻔﻠﺔ‪ .‬ﻓﻬﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻟﻴﺴﺖ ﻣﺮﺗﺒﺔ ﺃﻫﻞ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﺑﻞ ﺃﻫـﻞ‬ ‫ﻭﺣﺪﺓ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﺑﻞ ﻫﻲ ﻣﺮﺗﺒﺔ ﺃﻋﻠﻰ ﻣﻨﻬﻤﺎ ﻭﺃﺭﻓﻊ‪ ،‬ﻓﻬﻲ ﻣﺮﺗﺒﺔ ﺍﻟﺴﺎﺋﺮﻳﻦ ﰲ ﻇـﻞ‬ ‫ﻣﺸﻜﺎﺓ ﳏﻤﺪ ﻭﺳﻨﺔ ﺃﲪﺪ ﻋﻠﻴﻪ ﺃﻛﻤﻞ ﺍﻟﺘﺤﺎﻳﺎ ﻭﺃﰎ ﺍﻟﺼﻠﻮﺍﺕ‪.‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺘﻜﻠﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﺒﻠﻎ ﻣﺴﺘﻮﺍﻫﻢ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ‪ ،‬ﻭﻫـﻢ ﻏـﺎﺭﻗﻮﻥ ﰲ‬ ‫"ﺍﻟﻄﺒﻴﻌﺔ" ﻣﻨﻬﻤﻜﻮﻥ ﺑـ"ﺍﻟﻮﺟﻮﺩ"‪ ،‬ﻭﺫﻛﺮﻫﻢ "ﺍﻷﻭﺏ" ﻭ"ﺍﻹﻧﺎﺑﺔ" ﻭﻻ ﺳـﻴﻤﺎ‬ ‫ﺣﻮﻝ ﻣﻨﺘﻬﻰ ﻫﺬﻩ ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﹶﻛِﻠﻤ‪‬ﺎﺕ ‪‬ﺷﻮ‪‬ﺍﺭِﺩ ‪‬ﺗﻜﹶﺎ ﹸﻝ ‪‬ﺟﺰ‪‬ﺍﻓﹰﺎ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺗﺎﺑﻮﺍ ﻭﺃﺻﻠﺤﻮﺍ ﺇﻧﻚ ﻏﻔﻮﺭ ﺭﺣﻴﻢ‪،‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﳏﻤﺪ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪٣٧‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﶈﺎﺳﺒﺔ‪ ،‬ﺃﻭ ﳏﺎﺳﺒﺔ ﺍﻟﻨﻔﺲ ﻭﻣﻨﺎﻗﺸﺘﻬﺎ؛ ﻫﻲ ﺗﻔ ﹼﻘﺪ ﺍﳌﺆﻣﻦ ﻋﻤﻠﻪ ﻛﻞ ﻳـﻮﻡ‪،‬‬ ‫ﻛﻞ ﺳﺎﻋﺔ‪ ،‬ﺧﲑﹰﺍ ﻛﺎﻥ ﺃﻡ ﺷﺮﺍﹰ‪ ،‬ﺻﺤﻴﺤﹰﺎ ﺃﻡ ﺧﻄﺄﹰ‪ ،‬ﺇﲦﹰﺎ ﺃﻡ ﺛﻮﺍﺑﺎﹰ‪ ،‬ﻭﺗﺪﻗﻴﻘﻪ ﻟـﻪ‪،‬‬ ‫ﻭﻣﻘﺎﺑﻠﺘﻪ ﺑﺎﻟﺸﻜﺮ ﻋﻠﻰ ﻣﺎ ﺻﺪﺭ ﻣﻨﻪ ﻣﻦ ﺣﺴﻨﺎﺕ ﻭﺧﲑﺍﺕ‪ ،‬ﻭﺳﻌﻴﻪ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‬ ‫ﻹﺯﺍﻟﺔ ﺍﻵﺛﺎﻡ ﻭﺍﻟﻌﺜﺮﺍﺕ‪ ،‬ﻭﳏﺎﻭﻟﺘﻪ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻟﻨﺪﺍﻣﺔ ﺇﺻﻼﺡ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺍﻟﺰﻻﺕ‪.‬‬ ‫ﳘﺔ ﻭﺟﻬﺪﹰﺍ ﰲ ﻏﺎﻳﺔ ﺍﻷﳘﻴﺔ ﻭﺗﺸﺒﺜﹰﺎ ﺟـﺎﺩﹰﺍ ﰲ ﺇﺛﺒـﺎﺕ‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﺗﻌ ‪‬ﺪ ﺍﶈﺎﺳﺒﺔ ﹼ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻟﻜﻴﻨﻮﻧﺘﻪ ﺍﻟﺬﺍﺗﻴﺔ‪.‬‬ ‫ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﳊﻮﻥ ﻳﺪﻭ‪‬ﻧﻮﻥ ﺃﻋﻤﺎﳍﻢ ﺍﻟﻴﻮﻣﻴﺔ ﻭﺃﻃﻮﺍﺭﻫﻢ ﺃﻭ ﳛﻔﻈﻮ‪‬ـﺎ‬ ‫ﰲ ﺫﺍﻛﺮ‪‬ﻢ ﻛﻤﺎ ﺳﺠ‪‬ﻠﻬﺎ ﺻﺎﺣﺐ )ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﳌﻜﻴﺔ(‪ ،‬ﻭﻣﻦ ﰒ ﻳـﺴﺘﻌﻤﻠﻮﻥ‬ ‫ﺑﺪﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ ﻣﺎ ﻳﻌﺪ‪‬ﻭﻧﻪ ﺷﻴﻨﹰﺎ ﻳﻮﺭﺙ ﻗﻠﻘﹰﺎ ﻗﻠﺒﻴﹰﺎ ﻭﺍﺿﻄﺮﺍﺑﹰﺎ ﻭﺟﺪﺍﻧﻴﺎﹰ‪ ،‬ﻳﺴﺘﻌﻤﻠﻮﻧﻪ‬ ‫ﲡﺎﻩ ﻣﺎ ﻗﺪ ﳛﺼﻞ ﰲ ﻧﻔﻮﺳﻬﻢ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﻋﻮﺍﺻﻒ ﺍﻟﻐـﺮﻭﺭ ﻭﺩﻭﺍﻣـﺎﺕ‬ ‫ﺍﻟﻌﺠﺐ‪ .‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﳛﺘﻤﻮﻥ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﳑﺎ ﻳﻌﺪ‪‬ﻭﻧﻪ ﺇﲦﺎﹰ‪ ،‬ﻣـﺴﺘﺠﲑﻳﻦ‬ ‫‪‬ﲝﺠ‪‬ﺮ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺼﺤﻲ ﲡﺎﻩ ﻓﲑﻭﺳﺎﺕ ﺍﻷﺧﻄﺎﺀ ﻭﺍﻟﺰ ﹼﻻﺕ‪ .‬ﻭﰲ ‪‬ﺎﻳـﺔ ﺍﳌﻄـﺎﻑ‬ ‫ﻳﺘﺬﻟﻠﻮﻥ ﰲ ﺍﻧﻜﺴﺎﺭ ﻭﺧﻀﻮﻉ ﺷﻜﺮﹰﺍ ﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻗﺎﻣﻮﺍ ﺑﻪ ﻣﻦ ﺣﺴﻨﺎﺕ‪.‬‬ ‫ﻭﳝﻜﻦ ﺃﻥ ﻧﻌﺮ‪‬ﻑ ﺍﶈﺎﺳﺒﺔ ﺃﻳﻀﹰﺎ ﺑﺄ‪‬ﺎ ﺍﻛﺘﺸﺎﻑ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ‪ ،‬ﺟﻮﺍﻧ‪‬ﺒﻪ ﺍﻟﻠﺪ‪‬ﻧﻴﺔ‬ ‫ﻭﻋﻤ ﹶﻘﻪ ﺍﻟﺪﺍﺧﻠﻲ ﻭﺳﻌﺔ ﻣﻌﻨﺎﻩ ﻭﺭﻭﺣﻪ‪ ،‬ﻭﻣﻌﺮﻓﺘﻪ ﳍﺬﻩ ﺍﳉﻮﺍﻧﺐ‪ ،‬ﻭﻣـﻦ ﰒ ﺍﻟﻘﻴـﺎﻡ‬ ‫‪٣٨‬‬


‫ﺑﺘﺤﻠﻴﻠﻬﺎ ﻭﺇﻇﻬﺎﺭ ﻣﻜﻨﻮ‪‬ﺎ‪ .‬ﻓﻬﻲ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺟﻬ ‪‬ﺪ ﺭﻭﺣﻲ‪ ،‬ﻭﳐﺎﺽ ﻓﻜﺮﻱ ﰲ ﺳﺒﻴﻞ‬ ‫ﺍﺳﺘﺨﺮﺍﺝ ﻗ‪‬ﻴﻢ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﺇﳕﺎ ٌﺀ ﻟﻠﻤﺸﺎﻋﺮ ﺍﻟﱵ ﻫﻲ ﺃﺳـﺲ ﻫـﺬﻩ ﺍﻟﻘـﻴﻢ‬ ‫ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﳛﺎﻓﻆ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻮﺟﺪﺍﻥ ﺇ ﹼﻻ ﲟﺜﻞ ﻫﺬﺍ‬ ‫ﺍﳉﻬﺪ ﻭﺍﻟﻔﻜﺮ‪ ،‬ﺍﻟﻠﺬﻳﻦ ﳝﻜﹼﻨﺎﻧﻪ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﺍﳉﻤﻴـﻞ ﻭﺍﻟﻘﺒـﻴﺢ‪،‬‬ ‫ﻭﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻀﺎﺭ‪ ،‬ﳑﺎ ﻳﺘﻌﻠﻖ ﺑﺄﻣﺴﻪ ﻭﻳﻮﻣﻪ ﻭﻏﺪﻩ‪.‬‬ ‫ﺃﺟﻞ‪ ،‬ﺇﻥ ﺗﻘﻴﻴﻢ ﺍﻟﻔﺮﺩ ﻟﻮﺿﻌﻪ ﺍﳊﺎﱄ ﻭ‪‬ﻴ‪‬ﻮﺀﻩ ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭﺗﻼﻓﻴﻪ ﺍﻷﺧﻄـﺎﺀ‬ ‫ﺍﻟﱵ ﺍﺭﺗﻜﺒﻬﺎ ﰲ ﺍﳌﺎﺿﻲ ﻭﺗﻄ ‪‬ﻬﺮﻩ ﻣﻨﻬﺎ ﻟﺪﻯ ﺍﳊﻖ ﺗﻌﺎﱃ؛ ﻭﺍﻛﺘـﺸﺎﻓﻪ ﻟﻘﻴﻤﺘـﻪ‬ ‫ﺍﳊﻘﻴﻘﻴﺔ ﺑﺘﻔ ﹼﻘﺪﻩ ﻟﻨﻔﺴﻪ ﰲ ﺃﻣﺴﻪ ﻭﻳﻮﻣﻪ ﻭﻏﺪﻩ؛ ﻭﺍﻷﻫﻢ ﻣﻦ ﻫﺬﺍ ﲡﺪﻳﺪ ﻋﺎﳌـﻪ‬ ‫ﺍﻟﺪﺍﺧﻠﻲ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻋﻼﻗﺘﻪ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ ﺑﻌﺪ ﳏﺎﺳـﺒﺘﻪ‬ ‫ﻟﻨﻔﺴﻪ ﳏﺎﺳﺒﺔ ﺻﺎﺭﻣﺔ ﺩﻗﻴﻘﺔ‪ .‬ﺫﻟﻚ ﻷﻥ ﳏﺘﻮﺍﻩ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺍﻟﺰﻣﺎﻥ ﻭﻣﺸﺎﻋﺮﻩ‬ ‫ﺍﳌﻘﻴﺪﺓ ﺑﺎﻟﺰﻣﺎﻥ‪ ،‬ﻣﺮﺗﺒﻄﺘﺎﻥ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻗﻮﻳﹰﺎ ﲝﻴﺎﺗﻪ ﺍﻟﻘﻠﺒﻴـﺔ ﻭﺍﻟﺮﻭﺣﻴـﺔ ﻭﺑﺒﻘﺎﺋـﻪ‬ ‫ﻣﺴﺘﺸﻌﺮﹰﺍ ﲟﺎ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ ﻣﻦ ﻧﻌﻢ ﻟ ‪‬ﺪﻧ‪‬ﻴﺔ‪.‬‬ ‫ﻫﺬﺍ ﻭﻻ ﳝﻜﻦ ﻟﻠﻤﺴﻠﻢ ﺃﻥ ﻳﺴﺘﻐﲏ ﻋﻦ ﺍﶈﺎﺳﺒﺔ ﻗﻄﻌﺎﹰ‪ ،‬ﺳﻮﺍ ًﺀ ﻣﻦ ﺣﻴﺚ ﺣﻴﺎﺗـﻪ‬ ‫ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺃﻃﻮﺍﺭﻩ ﻭﺃﺣﻮﺍﻟﻪ ﺍﻟﻌﺎﻣﺔ‪ .‬ﻓﻬﻮ ﻣﻦ ﺟﺎﻧـﺐ ﻳـﺴﻌﻰ‬ ‫ﻹﺣﻴﺎﺀ ﻣﺎ ﻓﺮ‪‬ﻁ ﰲ ﺃﻣﺴﻪ ﻭﺇﻗﺎﻣﺔ ﻣﺎ ﺍ‪‬ﺪﻡ ﻣﻦ ﺃﺭﻛﺎﻥ ﻣﺎﺿﻴﻪ ﺍﻟﺬﻱ ﺗﻐﺎﻓﻞ ﻋﻨﻪ‪ ،‬ﲟـﺎ‬ ‫ﻳﺴﻤﻊ ﰲ ﺃﻋﻤﺎﻕ ﻭﺟﺪﺍﻧﻪ ﻣﻦ ﺃﺻﺪﺍﺀ ﻧﻔﺤﺎﺕ ﺇﳍﻴﺔ ﺁﺗﻴﺔ ﻣﻦ ﺍﳌﺎﻭﺭﺍﺀ )ﺍﻟﻐﻴﻮﺏ( ﺑﺄﺩﺍﺀ‬ ‫ﷲ‪) ‬ﺍﻟﻨﻮﺭ‪  (٣١:‬ﻭﹶﺃﻧِﻴﺒ‪‬ﻮﺍ ِﺇﻟﹶـﻰ‬ ‫ﻣﻠﺆﻩ ﺍﻷﻣﻞ ﻭﺑﻠﻬﺠﺔ ﻣﻔﻌﻤﺔ ﺑﺎﻟﺮﲪﺔ‪  :‬ﻭﺗ‪‬ﻮﺑ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫‪‬ﺭِّﺑ ﹸﻜ ‪‬ﻢ‪) ‬ﺍﻟﺰﻣﺮ‪ ..(٥٤:‬ﻭﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﻳﺘﻴﻘﻆ ﺑﺘﻨﺒﻴﻬﺎﺕ‪ :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ‪‬ﺗﻘﹸﻮﺍ‬ ‫ﺸﺮ‬ ‫ﺖ ِﻟ ‪‬ﻐ ٍﺪ‪) ‬ﺍﳊﺸﺮ‪ (١٨:‬ﺍﻟﱵ ‪‬ﺗﺮﻋﺪ ﻛﺎﻟـﺼﻮﺍﻋﻖ‪ ،‬ﻭﺗﺒـ ‪‬‬ ‫ﺲ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻣ ‪‬‬ ‫ﷲ ‪‬ﻭﹾﻟ‪‬ﺘ‪‬ﻨ ﹸﻈ ‪‬ﺮ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫ﺍَ‬ ‫ﻛﺎﻟﺮﲪﺔ‪ ،‬ﻓﺘﺪﻓﻊ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﺗﻔﺤﺺ ﻧﻔﺴﻪ ﻭﺗﻨﻈﻴﻤﻬﺎ ‪‬ﻣﻌﺮﺿﹰﺎ ﻋﻦ ﲨﻴﻊ ﺍﻟﺴﻴﺌﺎﺕ‬ ‫‪٣٩‬‬


‫ﻣﺎ ﻭﺳﻌﻪ ﺫﻟﻚ‪ ..‬ﻓﻴﻘﻴ‪‬ﻢ ﺁﻧ‪‬ﻪ ﺍﳊﺎﺿﺮ ﻛﺄﻧﻪ ﻓﺼﻞ ﺭﺑﻴﻊ ﻭﻣﻮﺳﻢ ﺇﺧﺼﺎﺏ‪ ،‬ﻣ‪‬ﻜـﺴﺒﹰﺎ‬ ‫ﻛﻞ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺕ ﺫﻟﻚ ﺍﻵﻥ ﻋﻤﻘﹰﺎ ﺁﺧﺮ‪ ،‬ﺑﺎﻟﺒﺼﲑﺓ ﻭﺑﺎﻟﺸﻌﻮﺭ ﺍﻟـﺬﻱ ﻳﺒﻌﺜـﻪ‬ ‫ﺍﻹﳝﺎﻥ‪ ..‬ﻭﺇﻥ ﻭﺍﺟﻪ ﻋﺎﺭﺿﹰﺎ ﺟﺴﻤﺎﻧﻴﹰﺎ ﺑﲔ ﺣﲔ ﻭﺁﺧﺮ ﻭﺗﺰﻋـﺰﻉ‪ ،‬ﻓﻬـﻮ ﺣـﺬﺭ‬ ‫ﻣﺘﺄﻫﺐ ﰲ ﻛﻞ ﺁﻥ ﻛﺎﳌﺘﻘﲔ ﺍﻟﺬﻳﻦ ﲣﻔﻖ ﺻﺪﻭﺭﻫﻢ ﺑﺎﳌﻬﺎﺑﺔ ﻭﺍﳋﺸﻴﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻓﻖ‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ ‪‬ﺗ ﹶﺬﻛﱠﺮ‪‬ﻭﺍ ﹶﻓِﺈﺫﹶﺍ ﻫ‪‬ـ ‪‬ﻢ‬ ‫ﻒ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺴ ‪‬ﻬ ‪‬ﻢ ﻃﹶﺎِﺋ ‪‬‬ ‫ﺍﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ‪ِ :‬ﺇﻥﱠ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ ِﺇﺫﹶﺍ ‪‬ﻣ ‪‬‬ ‫ﺼﺮ‪‬ﻭ ﹶ‬ ‫‪‬ﻣ‪‬ﺒ ِ‬ ‫ﻥ‪) ‬ﺍﻷﻋﺮﺍﻑ‪.(٢٠١:‬‬ ‫ﺍﶈﺎﺳﺒﺔ‪ ،‬ﻛﺎﻟﻘﻨﺪﻳﻞ ﰲ ﻋﺎﱂ ﺍﳌﺆﻣﻦ ﺍﻟـﺪﺍﺧﻠﻲ‪ ،‬ﻭﻛﺎﻟﻨﺎﺻـﺢ ﺍﻷﻣـﲔ ﰲ‬ ‫ﻭﺟﺪﺍﻧﻪ‪ ،‬ﳝﻴ‪‬ﺰ ‪‬ﺎ ﺍﳋﲑ ﻋﻦ ﺍﻟﺸﺮ ﻭﺍﳊﺴﻦ ﻋﻦ ﺍﻟﻘﺒﺢ‪ ،‬ﻭﻣﺎ ﳛﺒ‪‬ﻪ ﺍﷲ ﻋﻤ‪‬ﺎ ﻻ ﳛﺒﻪ‪.‬‬ ‫ﺤﻢ ﻣﻦ ﻋﻘﺒﺎﺕ ﻭﻳﺒﻠـﻎ‬ ‫ﻭﺑﺮﻳﺎﺩﺓ ﺫﻟﻚ ﺍﻟﻨﺎﺻﺢ ﺍﳋﻴ‪‬ﺮ ﻭﺇﺭﺷﺎﺩﻩ ﻳﻘﺘﺤﻢ ﻣﺎ ﻻ ‪‬ﻳﻘ‪‬ﺘ ‪‬‬ ‫ﻫﺪﻓﻪ ﺩﻭﻥ ﻣﺒﺎﻻﺓ ﺑﺎﻟﻌﻮﺍﺋﻖ‪.‬‬ ‫ﻭﺍﶈﺎﺳﺒﺔ ﰲ ﻣﻮﺍﺿﻴﻊ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﻘﺮﺑﻴﺔ ﻭﻧﻴـﻞ ﺍﻟـﺴﻌﺎﺩﺓ‬ ‫ﺍﻷﺑﺪﻳﺔ ﺗﺪﻭﺭ ﲟﺤﺾ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‪ ..‬ﻭﻫﻲ ﺍﳋﺼﻢ ﺍﻟﻠﺪﻭﺩ ﻟﻸﻣﺎﻥ‬ ‫ﺍﻟﺘﺎﻡ ﻣﺜﻠﻤﺎ ﻫﻲ ﻟﻠﻴﺄﺱ‪ .‬ﺃﺟﻞ‪ ،‬ﺇ‪‬ﺎ ﻣﻔﺘﻮﺣﺔ ﻛﻠﻴﹰﺎ ﻋﻠﻰ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ‪ ،‬ﻛﻤﺎ‬ ‫ﺗﺘﻤﺤﻮﺭ ﻋﻠﻰ ﺍﳋﻮﻑ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻻﺿﻄﺮﺍﺏ‪ .‬ﻓﻔﻲ ﺭﺑـﻮﻉ ﺍﻟﻘﻠـﻮﺏ ﺍﳌﺨـﻀﹼﻠﺔ‬ ‫ﺑﺎﳋﺸﻮﻉ‪ ،‬ﺍﳌﺘﻔﺘﺤﺔ ﻟﻠﻤﺤﺎﺳﺒﺔ ﺗ‪‬ﺮ ِّﺟ ‪‬ﻊ ﺩﺍﺋﻤﹰﺎ ﺻﺪﻯ ﺃﻧﲔ ‪) :‬ﹶﻟ ‪‬ﻮ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋﻠﹶـ ‪‬ﻢ‬ ‫ﺤ ﹾﻜﺘ‪ ‬ﻢ ﹶﻗﻠِﻴ ﹰ‬ ‫ﻀِ‬ ‫ﹶﻟ ‪‬‬ ‫ﻼ ‪‬ﻭﹶﻟ‪‬ﺒ ﹶﻜ‪‬ﻴﺘ‪ ‬ﻢ ﹶﻛِﺜﲑ‪‬ﺍ()‪ ..(١‬ﻭﰲ ﺇﻗﻠﻴﻤﻬﺎ ﺣﻴﺚ ﺗﻌﻴﺶ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﳌﻬﺎﺑﺔ‬ ‫ﻀﺖ ﺍﳌﺴﺆﻭﻟﻴ ﹸﺔ ﻇﻬـﻮ ‪‬ﺭﻫﻢ ﺑــ‬ ‫ﻣﻨﺪﳎﺔ‪ ،‬ﺗﺪﻭ‪‬ﻱ ﺍﻧﻜﺴﺎﺭﺍﺕ ﺍﻷﻓﺬﺍﺫ ﺍﻟﺬﻳﻦ ﺃﻧﻘ ‪‬‬ ‫ﺠ ‪‬ﺮ ﹰﺓ ﺗ‪ ‬ﻌ ‪‬‬ ‫ﺖ ‪‬ﺷ ‪‬‬ ‫)ﹶﻟ ‪‬ﻮ ِﺩ ‪‬ﺩﺕ‪ ‬ﹶﺃِّﻧﻲ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻀﺪ‪ ..(٢)(‬ﻭﻫﻢ ﻳﺸﻌﺮﻭﻥ ﻛﻞ ﺁﻥ ﻛﺄﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺼﻼﺓ ‪١١٢‬؛ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻜﺴﻮﻑ ‪٢‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﻜﺴﻮﻑ ‪٢‬؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺰﻫﺪ ‪.١٩‬‬ ‫‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪٩‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪ .١٧٣/٥‬ﻟﻜﻼﻡ ﺃﰊ ﺫﺭ ‪ ‬ﺑﻌﺪ ﻣﺎ ﻧﻘﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ‪.‬‬

‫‪٤٠‬‬


‫ﺖ ‪‬ﻋﻠﹶـ‪‬ﻴ ِﻬ ‪‬ﻢ ﺃﹶﻧﻔﹸـﺴ‪‬ﻬ‪ ‬ﻢ‪‬‬ ‫ﺖ ‪‬ﻭﺿ‪‬ـﺎﹶﻗ ‪‬‬ ‫ﺖ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻢ‪ ‬ﺍ َﻷ ‪‬ﺭﺽ‪ِ ‬ﺑﻤ‪‬ﺎ ‪‬ﺭﺣ‪‬ﺒ ‪‬‬ ‫‪ ‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﺿ‪‬ﺎﹶﻗ ‪‬‬ ‫)ﺍﻟﺘﻮﺑﺔ‪ (١١٨:‬ﻗﺪ ﻭﺭﺩﺕ ﲝﻘﻬﻢ‪ ..‬ﻓﻔﻲ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺩﻣﺎﻏﻬﻢ ﻳﺮ ﹼﻥ‪  :‬ﻭِﺇ ﹾﻥ‬ ‫ﷲ‪) ‬ﺍﻟﺒﻘـﺮﺓ‪ .(٢٨٤:‬ﻭﺗﻨﻄﻠـﻖ‬ ‫ﺨﻔﹸﻮ ‪‬ﻩ ‪‬ﻳﺤ‪‬ﺎ ِﺳ‪‬ﺒ ﹸﻜ ‪‬ﻢ ﺑِـ ِﻪ ﺍ ُ‬ ‫ﺴﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬‬ ‫‪‬ﺗ‪‬ﺒﺪ‪‬ﻭﺍ ﻣ‪‬ﺎ ﻓِﻲ ﺃﹶﻧﻔﹸ ِ‬ ‫)‪(١‬‬ ‫ﺃﻟﺴﻨﺘﻬﻢ ﺑﺼﺮﺍﺥ‪) :‬ﻳ‪‬ﺎ ﹶﻟ‪‬ﻴ‪‬ﺘِﻨﻲ ﹶﻟ ‪‬ﻢ ‪‬ﺗِﻠ ‪‬ﺪِﻧﻲ ﹸﺃ ِّﻣﻲ(‪.‬‬ ‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﶈﺎﺳﺒﺔ ‪‬ﺬﺍ ﺍﳌﻘﻴﺎﺱ ﺃﻣﺮ ﺻﻌﺐ ﻋﺴﲑ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻻ ﳛﺎﺳﺐ‬ ‫ﻧﻔﺴﻪ ‪‬ﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﺜﻤﺮ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﻼ ﻳﺘﻤﻴﺰ ﻳﻮ ‪‬ﻣﻪ ﻋﻦ ﺃﻣـﺴﻪ ﻭﻻ‬ ‫ﻏﺪﻩ ﻋﻦ ﻳﻮﻣﻪ‪ .‬ﻓﻤﻦ ﻳﻬﺪﺭ ﺍﻟﺰﻣﺎﻥ ﻓﻠﻦ ﻳﺒﺪﻱ ﻓﻌﺎﻟﻴﺔ ﻭﻛﻔﺎﺀﺓ ﺃﺧﺮﻭﻳﺔ ﺍﻟﺒﺘﺔ‪.‬‬ ‫ﺇﻥ ﳏﺎﺳﺒﺔ ﺍﻟﻨﻔﺲ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﻣﻌﺎﺗﺒﺘﻬﺎ ﻫﻲ ﻣﻦ ﻛﻤﺎﻝ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻛﻞ ﺭﻭﺡ‬ ‫ﺗﺴﺘﻬﺪﻑ ﺃﹸﻓﻖ "ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ" ﻭﻭﺿﻌﺖ ﺧﻄﺘﻬﺎ ﻭﻓﻘﻪ‪ ،‬ﻫﻲ ﰲ ﺷﻌﻮﺭ ﺗـﺎﻡ‬ ‫ﲝﻴﺎ‪‬ﺎ ﺍﳌﻌﻴﺸﺔ‪ ،‬ﻓﻴﻘﻀﻲ ﺻﺎﺣ‪‬ﺒﻬﺎ ﺩﻗﺎﺋﻖ ﻋﻤﺮﻩ ﰲ ﳎﺎﻫﺪﺓ ﻣﻊ ﻧﻔﺴﻪ‪ ،‬ﺣﱴ ﺃﻧـﻪ‬ ‫ﻳﺴﺄﻝ ﺍﻟﺸﻔﺮﺓ )ﺃﻭ ﻛﻠﻤﺔ ﺍﻟﺴﺮ( ﻋﻦ ﻛﻞ ﺧﺎﻃﺮ ﳝﺮ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻭﻳﻄﺎﻟﺐ ﺗﺄﺷﲑﺓ‬ ‫ﺍﻟﺪﺧﻮﻝ ﻟﻜﻞ ﻓﻜﺮ ﻳﺮﺩ ﺇﱃ ﻋﻘﻠﻪ‪ ،‬ﻭﻳﺮﺍﻗﺐ ﻣﺮﺍﻗﺒﺔ ﺩﺍﺋﻤﺔ ﻧﻔﺴﺎﻧﻴﺘﻪ ‪-‬ﺃﻱ ﺍﻟـﱵ‬ ‫ﺗﺪﺍﺧﻠﺖ ﻓﻴﻪ ﺍﻟﻨﻔﺲ‪ -‬ﻭﺃﻋﻤﺎﻟﻪ ﺍﳌﻔﺘﻮﺣﺔ ﻟﻠﺸﻴﻄﺎﻥ ﻭﻟﺘﻮﺗﺮ ﺍﻷﻋﺼﺎﺏ ﻭﳊـﺪﺓ‬ ‫ﺍﳊﺴﺎﺳﻴﺔ‪ .‬ﺑﻞ ﻛﺜﲑﹰﺍ ﻣﺎ ﳛﺎﺳﺐ ﻧﻔﺴﻪ ﻋﻠﻰ ﺃﺟ ﹼﻞ ﺣﺎﻻﺗﻪ ﻭﺃﻓﻀﻞ ﺃﻃـﻮﺍﺭﻩ‪..‬‬ ‫ﳊﻤـﺔ‬ ‫ﻭﳛ ‪‬ﺮﻙ ﻛﻞ ﺻﺒﺎﺡ ﻭﻣﺴﺎﺀ ﻣﺎ ﰲ ﻳﺪﻩ ﻣﻦ ﻣﻜﻮﻙ ﳊﻴﺎﻛﺔ ﺍﶈﺎﺳﺒﺔ ﺑـﲔ ﹸ‬ ‫ﺍﻟﻠﻮﻡ ﻭ ‪‬ﺳﺪﺍﻩ ﺳﺎﻋﻴﹰﺎ ‪‬ﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺣﻴﺎﻛﺔ ﻧﺴﻴﺞ ﺣﻴﺎﺗﻪ ﺍﻟﺮﻗﻴﻘﺔ‪ ..‬ﻓﻴﻌﻴـﺪ‬ ‫ﻛﻞ ﻣﺴﺎﺀ ﺍﺳﺘﻌﺮﺍﺽ ﻧﻮﺍﻗﺼﻪ ﻭﺃﺧﻄﺎﺋﻪ ﻭﻳﺪﻗﻘﻬﺎ‪ ،‬ﻭﻳﺴﺘﻘﺒﻞ ﻛﻞ ﺻﺒﺎﺡ ﺳـﺎﺩﹰﺍ‬ ‫ﺃﺑﻮﺍﺑﻪ ﻟﻶﺛﺎﻡ ﻭﻳﻔﺘﺢ ﺻﻔﺤﺔ ﺟﺪﻳﺪﺓ ﺑﻌﺰﻡ ﺟﺪﻳﺪ‪.‬‬ ‫ﻭﻫﻮ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﶈﻮﻳﺔ‪،‬ﻛﻠﻤﺎ ﻃﺄﻃﺄ ﺭﺃﺳﻪ ﻭﻣﺴﺤﻪ ﺑﺘﺮﺍﺏ‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ ‪٣٦٠/٣‬؛ ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪١٥٢ ،٩٨/٧‬؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘـﻲ‬ ‫‪ .٤٨٦/١‬ﺣﻴﺚ ﻳﺴﻨﺪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺇﱃ ﺳﻴﺪﻧﺎ ﻋﻤﺮ‪ ،‬ﺃﰊ ﻣﻴﺴﺮﺓ‪ ،‬ﻋﻤﺮﻭ ﺑﻦ ﺷﺮﺣﺒﻴﻞ ﻭﺃﻣﺜﺎﳍﻢ ‪.‬‬

‫‪٤١‬‬


‫ﻼ‪ ،‬ﺗﻔ‪‬ﺘﺤﺖ ﻟﻪ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﻣـﺼﺎﺭﻳﻌﻬﺎ‪،‬‬ ‫ﻗﺪﻣﻪ ﺳﺎﺟﺪﹰﺍ ﺧﺎﺷﻌﹰﺎ ﻣﻨﻜﺴﺮﹰﺍ ﺫﻟﻴ ﹰ‬ ‫ﻓﻴﻘﺎﻝ ﻟﻪ‪" :‬ﺗﻌﺎﻝ ﺃﻳﻬﺎ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﺃﻧﺖ ﻣﻦ ﺍﳋﻮﺍﺹ ﻭﻗﺪ ﺷﻬﺪﻧﺎ ﻟﻚ ﺃﻧﻚ ﻣﻦ ﺃﻫـﻞ‬ ‫ﺍﻟﻮﻓﺎﺀ‪ ،‬ﻓﻬﺬﺍ ﻣﻮﺿﻊ ﺍﳋﻮﺍﺹ" ﻓﻴﺘﺸﺮﻑ ﻛﻞ ﻳﻮﻡ ﺑﺴﻴﺎﺣﺔ ﲰﺎﻭﻳﺔ ﺃﺧﺮﻯ‪.‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺃﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﻫﻲ ﺃﺻﻔﻰ ﺍﻟﺼﻔﺎﺀ ﻭﺃﻧﻘﻰ ﺍﻟﻨﻘﺎﺀ ﻫﻲ‬ ‫ﺲ ﺍﻟﱠﻠﻮ‪‬ﺍ ‪‬ﻣ ِﺔ‪) ‬ﺍﻟﻘﻴﺎﻣﺔ‪(٢:‬؟‬ ‫ﺴﻢ‪ ‬ﺑِﺎﻟ‪‬ﻨ ﹾﻔ ِ‬ ‫ﺍﳌﻘﺼﻮﺩﺓ ﰲ ﹶﻗﺴ‪‬ﻢ ﺍﻟﺮﺏ ﺍﳉﻠﻴﻞ‪ :‬ﻭ‪‬ﻻ ﺃﹸ ﹾﻗ ِ‬ ‫ﺍﻟﹼﻠﻬﻢ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﳒﹼﻨﺎ ﻣﻦ ﺍﻟﻜﺮﺏ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ‬ ‫ﳏﻤﺪ ﺍﻟﺸﻔﻴﻊ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻜﺮﺍﻡ ﺍﻟﱪﺭﺓ ﺃﲨﻌﲔ‪.‬‬

‫‪٤٢‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺘﻔﻜﺮ ﰲ ﺃﻱ ﻣﻮﺿﻮﻉ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ‪ ،‬ﻳﻌﲏ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻜﺮ ﺇﻋﻤـﺎ ﹰﻻ ﻭﺍﺳـﻌﹰﺎ‬ ‫ﻭﻋﻤﻴﻘﹰﺎ ﻭﻣﻨ ﹼﻈﻤﹰﺎ‪ .‬ﻭﻟﺪﻯ ﺃﺭﺑﺎﺑﻪ ﻫﻮ ﺯﻧﺎﺩ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻏﺬﺍﺀ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺭﻭﺡ ﺍﳌﻌﺮﻓـﺔ‪،‬‬ ‫ﻭﺩﻡ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺭﻭﺣﻬﺎ ﻭﺿﻴﺎﺅﻫﺎ‪ .‬ﻓﺈﻥ ﺍﻧﻌﺪﻡ ﺍﻟﺘﻔﻜـﺮ ﺃﻇﻠـﻢ ﺍﻟﻘﻠـﺐ‪،‬‬ ‫ﻭﺍﺿﻄﺮﺑﺖ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﲢﻮﻟﺖ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﻣﻮﺍﺕ ﻫﺎﻣﺪ‪.‬‬ ‫ﻱ ﻧﻮﺭ‪ ،‬ﺑﻪ ﳝﻴ‪‬ﺰ ﺍﳋﲑ ﻋﻦ ﺍﻟﺸﺮ ﻭﺍﻟﻨﻔﻊ ﻋـﻦ‬ ‫ﺍﻟﺘﻔﻜﺮ ﻫﻮ ﻧﻮ ‪‬ﺭ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺃ ‪‬‬ ‫ﺍﻟﻀﺮ ﻭﺍﳊﺴﻦ ﻋﻦ ﺍﻟﻘﺒﺢ‪ ،‬ﻭﺑﻪ ﺗﺘﺤﻮﻝ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺇﱃ ﻛﺘﺎﺏ ﻳ‪‬ﻘﺮﺃ‪ ،‬ﻭﺑﻪ ﺗﻜﺴﺐ‬ ‫ﻛﻞ ﺁﻳﺔ ﺟﻠﻴﻠﺔ ﻋﻤﻘﹰﺎ ﺧﺎﺻﹰﺎ ‪‬ﺎ‪.‬‬ ‫ﺍﻟﺘﻔﻜﺮ ﻣﺼﺒﺎﺡ ﻳﻀﻲﺀ ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻟﻼﻋﺘﺒﺎﺭ ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺘﻨﻮﻋﺔ ﻣﻨﻬﺎ‪..‬‬ ‫ﻭﻫﻮ ﻣﻔﺘﺎﺡ ﺫﻫﱯ ﻟﻠﺘﺠﺎﺭﺏ‪ ..‬ﻭﻣﺸﺘﻞ ﻷﺷﺠﺎﺭ ﺍﳊﻘﻴﻘﺔ‪ ..‬ﻭﺑﺆﺑﺆ ﻧﻮﺭ ﺍﻟﻘﻠﺐ‪.‬‬ ‫ﻭﻷﺟﻞ ﻫﺬﺍ ﻓﺎﻹﻧﺴﺎﻥ ﺍﻷُﻓﻖ ‪ ‬ﺍﻟﺬﻱ ﺗﺴ‪‬ﻨﻢ ﺍﻟﺬﺭﻯ ﰲ ﻛﻞ ﺷـﻲﺀ ﺣـﺴﻦ‬ ‫ﲨﻴﻞ‪ ،‬ﺍﺳﺘﻮﱃ ﰲ ﺍﻟﺘﻔﻜﺮ ﻋﻠﻰ ﺍﻟﺬﺭﻭﺓ ﺑﻘﻮﻟﻪ‪) :‬ﺗﻔ ﱠﻜﺮﻭﺍ ﰲ ﺁﻻﺀ ﺍﷲ ﻭﻻ ‪‬ﺗﻔ ﱠﻜﺮﻭﺍ‬ ‫ﰲ ﺫﺍِﺗﻪ‪ ،‬ﻓﺈ‪‬ﻧ ﹸﻜﻢ ﹶﻟﻦ ‪‬ﺗ ﹾﻘﺪﺭﻭﺍ()‪ (١‬ﺇﺫ ﻭﺿ‪‬ﺢ ﻟﻨﺎ ﺣﺪﻭﺩ ﻣﻴﺪﺍﻥ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻧﻔﻜـﺮ‬ ‫ﻓﻴﻪ‪ ،‬ﻣﺬﻛﹼﺮﹰﺍ ﺑﻘﻮﺗﻨﺎ ﻭﺇﻣﻜﺎﻧﺎﺗﻨﺎ ﻭﻗﺪﺭﺍﺗﻨﺎ‪.‬‬ ‫‪ (١‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ ‪٢٥٠/٦‬؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪١٣٦/١‬؛ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ ‪٨١/١‬؛ ﺣﻠﻴـﺔ‬ ‫ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ ‪٦٦/٦‬؛ ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪.٣٧١-٣٧٠/١‬‬

‫‪٤٣‬‬


‫ﻭﻛﻢ ﻫﻮ ﲨﻴﻞ ﻣﺎ ﻗﺎﻟﻪ "ﺻﺎﺣﺐ ﺍﳌﻨﻬﺎﺝ" ﺗﺬﻛﲑﹰﺍ ﻟﻨﺎ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪:‬‬ ‫ﻁ ﺭﺍﻫﺴﺖ‬ ‫ﺩ‪‬ﺭ ﺁﻻﺀ ﻓِﻜﺮ ﻛﹶﺮﺩﻥ ﺷ‪‬ﺮ ِ‬ ‫ﺾ ﮔﹸﻨﺎﻫﺴﺖ‬ ‫ﺕ ﺣ‪‬ﻖ ﻣ‪‬ﺤ ِ‬ ‫ﻭ‪‬ﱃ ﺩ‪‬ﺭ ﺫﺍ ِ‬ ‫ﺕ ﺣ‪‬ﻖ ﺍﹶﻧﺪِﻳﺸﻪ ﺑ‪‬ﺎﻃِﻞ‬ ‫‪‬ﺑﻮ‪‬ﺩ ﺩ‪‬ﺭ ﺫﹶﺍ ِ‬ ‫)‪(١‬‬ ‫ﻣ‪‬ﺤﺎ ِﻝ ‪‬ﻣﺤِﺾ ﺩﺍﻥ ﺗ‪‬ﺤﺼﻴ ِﻞ ﺣ‪‬ﺎﺻﻞ‬ ‫ﺃﻱ‪ :‬ﺇﻥ ﺍﻟﺘﻔﻜﺮ ﰲ ﺍﻟﻨﻌﻢ ﻫﻮ ﺷﺮﻁ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺘﻔﻜـﺮ ﰲ ﺫﺍﺗـﻪ‬ ‫ﺗﻌﺎﱃ ﺇﰒ ﻣﺒﲔ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺘﻔﻜﺮ ﰲ ﺫﺍﺗﻪ ﺗﻌﺎﱃ ﺑﺎﻃﻞ ﺑﻴ‪‬ﻦ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﳏﺎﻝ ﳏﺾ‬ ‫ﻭﲢﺼﻴﻞ ﺣﺎﺻﻞ‪.‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺃﻟﻴﺲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﻳﻮﺻـﻴﻨﺎ ﺑﺂﻳﺎﺗـﻪ ﺍﳉﻠﻴﻠـﺔ ﺃﻣﺜـﺎﻝ‪:‬‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫‪ ‬ﻭ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ ﻓِﻲ ‪‬ﺧ ﹾﻠ ِﻖ ﺍﻟ ‪‬‬ ‫ﺽ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (٢).(١٩١:‬ﺇﱃ ﺃﻓـﻀﻞ‬ ‫ﻃﺮﻳﻖ ﻟﻠﺘﻔﻜﺮ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺮﺿﻪ ﻛﺘﺎﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺃﻣﺎﻡ ﺃﻧﻈﺎﺭﻧﺎ‪ ،‬ﻭﺇﻇﻬﺎﺭﻩ ﻛﻴﻔﻴـﺔ‬ ‫ﻛﺘﺎﺑﺘﻪ ﻭﺧﻮﺍﺹ ﺣﺮﻭﻓﻪ ﻭﻣﺰﺍﻳﺎ ﻛﻠﻤﺎﺗﻪ ﻭﻧﻈﺎﻡ ﲨﻠﻪ ﻭﺍﻧﺘﻈﺎﻣﻬـﺎ‪ ،‬ﻭﺭﺻــﺎﻧﺔ‬ ‫ﻫﻴﺌﺘﻪ ﺍﻟﻌـﺎﻣﺔ ﻭﻗﻮ‪‬ﺎ‪.‬‬ ‫ﺃﺟﻞ‪ ،‬ﺇﻥ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﻛﺘﺎﺏ ﺍﳊﻖ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﺗﻔﻜﺮ‪ ،‬ﻭﰲ ﻛﻞ ﺗـﺼﻮﺭ‪،‬‬ ‫ﻭﰲ ﻛﻞ ﺣﺎﻝ ﻭﻃﻮﺭ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻟﺘﺪ‪‬ﺑﺮﻩ ﻭﺇﺩﺭﺍﻛﻪ‪ ،‬ﻭﻣﻦ ﰒ ﺗﻨﻈﻴﻢ ﺍﳊﻴﺎﺓ ﻭﻓـﻖ‬ ‫ﻕ ﺭﻭﺣﺎﱐ؛‬ ‫ﻓﻬﻤﻨﺎ ﻫﺬﺍ ﻭﺍﻣﺘﺜﺎﻟﻪ ﰲ ﺣﻴﺎﺗﻨﺎ ﺍﳌﻌﻴﺸﺔ‪ ،‬ﳚﻌﻞ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ﺫﺍﺕ ﻣﺬﺍ ٍ‬ ‫ﺇﺫ ﺇﻥ ﻛﺸﻒ ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺇﻇﻬﺎﺭﻫﺎ‪ ،‬ﳝﻨﺢ ﺍﻹﻧـﺴﺎ ﹶﻥ‬ ‫‪ (١‬ﺍﻟﺒﻴﺘﺎﻥ ﻟﻠﺸﺎﻋﺮ )ﺍﻟﺸﺒﺴﺘﺮﻯ( ﰲ ﺩﻳﻮﺍﻥ )ﻛﻠﺸﻦ ﺭﺍﺯ(‪.‬‬ ‫‪ (٢‬ﻭﺍﻧﻈﺮ ﻛﺬﻟﻚ ﺍﻟﺴﻮﺭ‪ :‬ﺍﻟﺮﻋﺪ‪٣ :‬؛ ﺍﻟﻨﺤﻞ‪٧٢-١٨،٦٥-١ :‬؛ ﺍﻟﺮﻭﻡ‪٢٧-١٩ :‬؛ ﺍﳉﺎﺛﻴﺔ‪ ١٣-١٢ :‬ﻭﺃﻣﺜﺎﳍﺎ‪.‬‬

‫‪٤٤‬‬


‫ﻛﻞ ﺁﻥ ﻋﻤﻘﹰﺎ ﺇﳝﺎﻧﻴﹰﺎ ﺁﺧﺮ‪-‬ﻓﻮﻕ ﺇﳝﺎﻧﻪ‪ -‬ﻭﺗﻠﻮﻧﹰﺎ ﺭﻭﺣﻴﹰﺎ ﻳﺮﺗﺸﻒ ﻣﺬﺍﻗـﻪ‪ ،‬ﻫـﺬﺍ‬ ‫ﺍﻟﻜﺸﻒ ﺍﳉﺪﻳﺪ ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺴﺘﺨﻠﺼﺔ ﻣﻨﻪ ﻧﻮﺭ ﳝﺘﺪ ﻣﻦ ﺍﻹﳝﺎﻥ ﺇﱃ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻣﻦ‬ ‫ﺍﳌﻌﺮﻓﺔ ﺇﱃ ﺍﶈﺒﺔ‪ ،‬ﻭﻣﻦ ﺍﶈﺒﺔ ﺇﱃ ﻟﺬﺍﺋﺬ ﺭﻭﺣﺎﻧﻴﺔ‪ ،‬ﰒ ﺍﳌﻀﻲ ﹸﻗ ‪‬ﺪﻣﹰﺎ ﺇﱃ ﺍﻵﺧـﺮﺓ‬ ‫ﻭﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻨﻮﺭ ﻟﻴﺼﺒﺢ ﺍﻟﺴﺎﻟﻚ ﺇﻧﺴﺎﻧﹰﺎ ﻛﺎﻣ ﹰ‬ ‫ﻼ‪.‬‬ ‫ﺍﻟﺘﻔﻜﺮ ﻣﻔﺘﻮﺡ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺣﻴﺚ ﺇ‪‬ﺎ ﻣﻴﺪﺍﻥ ﲝﺜﻪ ﻭﺗﻨﻘﻴﺒﻪ‪ ،‬ﺇ ﹼﻻ ﺃﻥ ﺍﻟﻌﻠﻮﻡ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺘﻘﺮﻳﺮﺍﺕ ﺍﻟﻮﺿﻌﻴﺔ ﻣﺎ ﻫﻲ ﺇ ﹼﻻ ﻣﻘﺪﻣﺎﺕ ﳍﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻭﻭﺍﺳﻄﺔ ﳍﺎ‬ ‫ﻭﻃﺮﻳﻖ ﺇﻟﻴﻬﺎ‪ ..‬ﻭﻫﺬﻩ ﲨﻴﻌﻬﺎ ﻣﺘﻮﺟﻬﺔ ﲟﺤﺘﻮﺍﻫﺎ ﺍﳊﻘﻴﻘﻲ ﻭﺑﻮﺟﻬﻬﺎ ﺍﻟـﺼﺎﺋﺐ ﺇﱃ‬ ‫ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺇﻥ ﱂ ‪‬ﻳﺴﻘﻢ ﺩﻣﺎﻍ ﺍﻹﻧﺴﺎﻥ ﲟﻌﺎﳉﺎﺕ ﺧﺎﻃﺌﺔ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺘﻔﻜﺮ ﰲ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﻣﻄﺎﻟﻌﺘﻬﺎ ﻛﻜﺘﺎﺏ‪ ،‬ﺇﳕﺎ ﻳﺜﻤـﺮ ﺍﻟﺜﻤـﺮﺓ‬ ‫ﺍﳌﺮﺟﻮﺓ ﻣﻨﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻮﺿﻊ ﻭﺍﺭﺩﺍﺕ ﺫﺍﺕ ﺑﺮﻛﺔ‪ ،‬ﺑﺎﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺃﻧﻪ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﻫﻮ ﺧﺎﻟﻖ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﲜﻤﻴﻊ ﻣﺘﻌﻠﻘﺎ‪‬ﺎ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺷﻌﺎﺭ ﺭ ‪‬ﻭﺍﺩ ﺍﳊﻴﺎﺓ ﺍﻟﻘﻠﺒﻴـﺔ‬ ‫ﻭﺃﺑﻄﺎﻝ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺬﻳﻦ ﺃﺩﺭﻛﻮﺍ ﻳﻘﻴﻨﹰﺎ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ‬ ‫ﲜﻤﻴﻊ ﺃﺣﻮﺍﻟﻪ ﻭﻛﻴﻔﻴﺎﺗﻪ ﻓﺒﻠﻐﻮﺍ ﺍﻻﻃﻤﺌﻨﺎﻥ ﲟﻌﺮﻓﺔ ﺍﷲ ﻭﳏﺒﺔ ﺍﷲ ﻭﺫﻛﺮ ﺍﷲ‪.‬‬ ‫ﻭﺍﻟﺘﻔﻜﺮ ﺍﻟﺬﻱ ﱂ ﻳﻨﻈﹼﻢ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺃﻱ ﱂ ﻳﺆﺳﺲ ﻋﻠﻰ ﺇﺳﻨﺎﺩ ﻛﻞ ﺷـﻲﺀ ﺇﱃ‬ ‫ﻱ ﰲ ﺍﻟﻨﺘﻴﺠﺔ ‪ ،‬ﻳﻘﺎﺑﻠﻪ ﺍﻟﺘﻔﻜﺮ ﺍﳌﺨﻄﻂ‬ ‫ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻨﺎﻫﻰ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﺑﻌﺪ ﻷ ٍ‬ ‫ﻟﻪ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻥ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ﻭﻛﻞ ﺷﻲﺀ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻫـﺬﺍ‬ ‫ﺍﻟﺘﻔﻜﺮ ﳚﺮﻱ ﻭﻳﺴﺘﻤﺮ ﺇﱃ ﺍﻟﻼ‪‬ﺎﻳﺔ ﺑﺄﺑﻌﺎﺩ ﺟﺪﻳﺪﺓ ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ ﻗﻂ‪ .‬ﲟﻌﲎ ﺃﻥ ﻣﺜﻞ‬ ‫ﲰ‪‬ﻴﻪ "ﺍﻷﻭﻝ ﻭﺍﻟﻈﺎﻫﺮ" ﻭﻣﻦ ﰒ ﻳﺘﻮﺟﻪ ﺇﻟﻴﻪ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻔﻜﺮ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺎ ‪‬‬ ‫ﲰ‪‬ﻴﻪ "ﺍﻵﺧﺮ ﻭﺍﻟﺒﺎﻃﻦ" ﻟﻴﺲ ﻣﺘﻨﺎﻫﻴﹰﺎ ﺑﻞ ﻏﲑ ﻣﺘﻨﺎﻩ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺎﳊـﺚ‬ ‫ﺗﻌﺎﱃ ﺃﻳﻀﹰﺎ ﺑﺎ ‪‬‬ ‫ﺿﺢ ﻫﺪﹸﻓﻪ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳـﺔ‪ ،‬ﻓﻴـﻪ ﺇﺭﺷـﺎﺩ ﺇﱃ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﺘﻔﻜﺮ ﺍﻟﺬﻱ ﺗﻮ ‪‬‬ ‫‪٤٥‬‬


‫ﺍﺳﺘﻌﻤﺎﻝ ﻣﻨﺎﻫﺞ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺗﻌﻠﹼﻢ ﺃﺻﻮﳍﺎ ﺍﻟﱵ ﲢﺎﻭﻝ ﺗﻘﺮﻳﺮ ﺷﻜﻞ ﺍﻟﻮﺟـﻮﺩ‬ ‫ﻭﺗﺸﺨﻴﺺ ﲡﻠﻴﻪ‪.‬‬ ‫ﺃﺟﻞ‪ ،‬ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﲜﻤﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﻭﻣﺮﻛﺒﺎ‪‬ﺎ ﻣﻠـﻚ ﺍﷲ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﻣﻄﺎﻟﻌﺔ ﺃﻱ ﺣﺎﺩﺛﺔ ﻭﺃﻱ ﺷﺄﻥ ﻭﺃﻱ ﻧﻈﺎﻡ ﰲ ﻛﺘﺎﺏ ﺍﳌﻮﺟـﻮﺩﺍﺕ‪،‬‬ ‫ﺗﻌﲏ ﻗﺮﺍﺀﺓ ﺃﺣﻜﺎﻡ ﺍﳋﺎﻟﻖ ﺍﻟﻌﻈﻴﻢ ﻭﻛﻴﻔﻴﺎﺕ ﺗﺼﺮﻓﻪ ﰲ ﺷﺮﻳﻌﺘﻪ ﺍﻟﻔﻄﺮﻳـﺔ‪ .‬ﻭﻻ‬ ‫ﺟﺮﻡ ﺃﻥ ﻃﺮﻳﻖ ﻣﻦ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺣﻖ ﻗﺮﺍﺀﺗﻪ ﻭﻳﻨﻈﻢ ﺣﻴﺎﺗﻪ ﻭﻓﻖ ﻣـﺎ ﻗـﺮﺃ‬ ‫ﺳﻴﻜﻮﻥ ﻃﺮﻳﻖ ﻫﺪﺍﻳﺔ ﻭﺗﻘﻮﻯ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻣﺜﺎﺑﻪ ﺍﳉﻨﺔ ﻭﺷﺮﺍﺑﻪ ﺍﻟﻜـﻮﺛﺮ‪ .‬ﺫﻟـﻚ‬ ‫ﻷﻧﻪ‪ ،‬ﻣﻘﺎﺑﻞ ﺃﺻﺤﺎﺏ ﺍﳍﻼﻙ ﻭﺍﳋﺴﺮﺍﻥ ﺍﻟﺬﻳﻦ ﳚﻮﻟﻮﻥ ﰲ ﻭﺩﻳـﺎﻥ ﺍﻟﻜﻔـﺮﺍﻥ‬ ‫ﺑﺪﻻﻟﺔ ﺇﺑﻠﻴﺲ ﻏﺎﻓﻠﲔ ﻋﻦ ﺍﷲ ﺍﳌﻮﱃ ﺍﳊﻖ ﻷﻧﻮﺍﻉ ﺍﻟﻨﻌﻢ ﻭﺍﻵﻻﺀ ﻭﺃﻟﻮﺍﻥ ﺍﳊـﺴﻦ‬ ‫ﻭﺍﳉﻤﺎﻝ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻫﻨﺎﻙ ﻣﻦ ﻳﻌﺮﻑ ﺍﳌﻨﻌﻢ ﺍﳊﻘﻴﻘﻲ ﻭﺍﳌﺎﻟﻚ ﻟﻜـﻞ ﺷـﻲﺀ‪،‬‬ ‫ﻭﻳﺆﻣﻦ ﺑﻪ ﻭﳜﻀﻊ ﻟﻪ ﺑﺸﻌﻮﺭ ﺇﳝﺎﱐ ﳚﻮﻝ ﰲ ﺩﺍﺋﺮﺓ ﺑﲔ ﺍﻟﺸﻜﺮ ﻭﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻨﻌﻤﺔ‬ ‫ﻭﺍﻟﺸﻜﺮ‪ ،‬ﺑﺮﻳﺎﺩﺓ ﺍﳌﻼﺋﻜﺔ ﻭﻗﻴﺎﺩﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﳝﻀﻲ ﻋﻤـﺮﻩ ﻫﻜـﺬﺍ‬ ‫ﻛـ"ﺑﺎﺯ ﺍﻟﺘﻔﻜﺮ")‪ (١‬ﳛﻮﻡ ﻓﻮﻕ ﻗﻤﻢ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻓﻴﺤﹼﻠﻖ ﻋﺎﻟﻴﹰﺎ ﻓﻮﻕ ﺍﻟﻮﺩﻳﺎﻥ ﻧﻔﺴﻬﺎ‬ ‫ﺍﻟﱵ ﺗﺘﺴﺎﻗﻂ ﻓﻴﻬﺎ ﺍﳉﻤﻮﻉ ﺍﻟﻐﺎﻓﻠﺔ ﻭﻳﺘﺮﺩﻯ ﻓﻴﻬﺎ ﺍﳍﺎﻟﻜﻮﻥ‪ ..‬ﻓﻴﻮﰲ ‪‬ﺬﺍ ﺍﻟﺘﻔﻜـﺮ‬ ‫ﺣﻖ ﻣﺎ ﻧﺎﻟﻪ ﻣﻦ ﺃﻟﻄﺎﻑ ﺭﺑﻪ ﺍﳉﻠﻴﻞ‪ .‬ﻭﺇﻥ ﺍﻋﺘﺮﺿﻪ ﻋﺎﺋﻖ ﰲ ﻋﺎﱂ ﺍﻟﻔﻜﺮ ﺍﺟﺘﺎﺯﻩ‬ ‫ﺑﺒ‪‬ﻌﺪ ﺍﻟﺬﻛﺮ‪ ،‬ﻓﻴﻤﺮ ﻣﻦ ﺍﻟﺘﺪﺑﲑ ﺇﱃ ﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻤﻜﲔ ﺇﱃ ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﻭﻳﺒﻠﻎ‬ ‫ﻫﺪﻓﻪ ﻃﺎﺋﺮﹰﺍ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﺑﻴﻨﻤﺎ ﺍﻵﺧﺮﻭﻥ ﰲ ﺍﻷﺭﺽ ﺃﺳﺮﻯ ﺍﳌﺴﺎﻓﺎﺕ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻭﻧﻚ ﻗﻴﺎﻣﹰﺎ ﻭﻗﻌﻮﺩﹰﺍ ﻭﻋﻠﻰ ﺟﻨﻮ‪‬ﻢ ﻭﻳﺘﻔﻜﺮﻭﻥ‬ ‫‪ (١‬ﻳﺴﺘﻌﻤﻞ ﺍﳌﺆﻟﻒ ﺍﶈﺘﺮﻡ ﺍﲰﹰﺎ ﻟﻄﲑ ﳛﻠﹼﻖ ﻋﺎﻟﻴﹰﺎ ﻭﺑﺎﻧﺴﻴﺎﺑﻴﺔ ﺑﺪﻳﻌﺔ‪ ،‬ﻓﻮﺟﺪﻧﺎ ﺃﻗﺮﺏ ﺍﻟﻄﻴﻮﺭ ﺇﱃ ﻣﺎ ﻳﻘﺼﺪﻩ ﻫﻮ ﺍﻟﺒﺎﺯ‪.‬‬ ‫)ﺍﳌﺘﺮﺟﻢ(‬

‫‪٤٦‬‬


‫ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺳﻴﺪ ﺍﳌﺘﻔﻜﺮﻳﻦ ﻭﻋﻠﻰ‬ ‫ﺁﻟـﻪ ﻭﺻﺤﺒﻪ ﺍﳌﺨﹶﻠﺼﲔ‪.‬‬

‫‪٤٧‬‬


‫א‪‬א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﻔﺮﺍﺭ ﻫﻮ ﺍﳍﺮﺏ ﻣﻦ ﺷﻲﺀ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻪ‪ .‬ﻭﻟﺪﻯ ﺃﺭﺑﺎﺑﻪ ﺃﺻﺒﺢ ﻋﻨﻮﺍﻧﹰﺎ ﻟﻠـﺴﲑ‬ ‫ﳋﻠﻖ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺍﻻﻟﺘﺠﺎﺀ ﻣﻦ ﺍﻟﻈﻞ ﺇﱃ ﺍﻷﺻـﻞ‪ ،‬ﻭﺗـﺮﻙ ﺍﻟﻘﻄـﺮﺓ‬ ‫ﻣﻦ ﺍ ﹶ‬ ‫ﻭﺍﻟﺘﻮ ‪‬ﺟﻪ ﺇﱃ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺬﺭﺓ ﻭﺍﻟﺘﻮ ‪‬ﺟﻪ ﺇﱃ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺍﻻﻧﺴﻼﺥ ﻣﻦ ﺍﻷﻧﺎﻧﻴـﺔ‬ ‫ﻭﺇﺫﺍﺑﺔ ﺍﻟﻮﺟﻮﺩ ﰲ ﺃﺷﻌﺔ ﺍﳊﻖ ﺗﻌﺎﱃ‪ ،‬ﲝﻴﺚ ﳝﻜﻦ ﺃﻥ ﺗﺮﺑﻂ ﻫﺬﻩ ﻛﻠﻬﺎ ﲟﺎ ﺗﺸﲑ ﺇﻟﻴﻪ‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ :‬ﹶﻓ ِﻔﺮ‪‬ﻭﺍ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫ﷲ‪) ‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪ (٥٠:‬ﻣﻦ "ﺍﻟﺴﲑ ﺍﻟﻘﻠﱯ ﻭﺍﻟﺴﲑ ﺍﻟﺮﻭﺣﺎﱐ"‬ ‫ﻟﻺﻧﺴﺎﻥ‪ .‬ﻭﻛﻠﻤﺎ ﺍﺑﺘﻌﺪ ﺍﻹﻧﺴﺎﻥ ﰲ ﺳﺒﻴﻞ ﺇﳝﺎﻧﻪ ﻋﻦ ﺟﻮ ﺍﳉﺴﻤﺎﻧﻴﺔ ﺍﻟﻘﺎﺗﻞ ﺗﻘـﺮ‪‬ﺏ‬ ‫ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺎﻥ ﻣﺆﺩﻳﹰﺎ ﻃﻮﺭﹰﺍ ﻣﻌﻘﻮ ﹰﻻ ﻟﺬﺍﺗﻪ ﻣﻮﻗﺮﹰﺍ ﳍﺎ‪.‬‬ ‫ﻭﳌﻌﺮﻓﺔ ﻛﻴﻒ ﻳﺘﺮﻗﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻔﺎ ‪‬ﺭ ﺍﳌﻠﺘﺠﺊ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻧﺴﺘﻤﻊ ﻣـﻦ‬ ‫ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﺩﻕ ﻟﺪﻯ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﺍﻹﳍﻲ‪ ،‬ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪-‬ﻋﻠـﻰ ﻧﺒﻴﻨـﺎ ﻭﻋﻠﻴـﻪ‬ ‫ﺐ ﻟِﻲ ‪‬ﺭِّﺑﻲ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌﹶﻠﻨِـﻲ‬ ‫ﺍﻟﺴﻼﻡ‪ -‬ﻗﻮﻟﻪ‪ :‬ﹶﻓ ﹶﻔ ‪‬ﺮ ‪‬ﺭﺕ‪ِ ‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﻟﻤ‪‬ﺎ ِﺧ ﹾﻔﺘ‪‬ﻜﹸ ‪‬ﻢ ﹶﻓ ‪‬ﻮ ‪‬ﻫ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ ‬ﺮ ‪‬ﺳِﻠ ‪‬‬ ‫ﲔ‪) ‬ﺍﻟﺸﻌﺮﺍﺀ‪ (٢١:‬ﺍﻟﺬﻱ ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ﻓﻴﻪ ﺇﱃ ﺃﻥ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻮﺻـﻞ ﺇﱃ‬ ‫ﺍﻟﺬﻭﻕ ﻭﺍﻟﻮﺻﺎﻝ ﻭﺍﳋﻼﻓﺔ ﻭﺍﻟﻘﺮﺏ ﺇﳕﺎ ﳝ ‪‬ﺮ ﻣﻦ ﺍﻟﻔﺮﺍﺭ‪ .‬ﻭﺑﻘﻮﻟﻪ ﻫﺬﺍ ﻳـﺆﺩﻱ ﺩﻭﺭ‬ ‫ﺍﻟﺮﻳﺎﺩﺓ ﻭﺍﻹﺭﺷﺎﺩ ﻹﺭﺍﺩﺍﺕ ﺗﻘﺘﻔﻲ ﺃﺛﺮ ﺍﻟﻨﺒﻮﺓ‪.‬‬ ‫ﺇﻥ ﻓﺮﺍﺭ ﺍﻟﻌﻮﺍﻡ ﻫﻮ ﺍﻻﺣﺘﻤﺎﺀ ﻣﻦ ﺿﻴﻖ ﺍﻟﻮﺟﻮﺩ ﻭﺿﺠﻴﺠﻪ ﻭﻗﺒﺢ ﺍﳌﻌﺼﻴﺔ ﺇﱃ‬ ‫ﺭﺣﺎﺏ ﺍ ُﻷﻧﺲ ﺑﺎﷲ ﻭﲨﻴﻞ ﻏﻔﺮﺍﻧﻪ ﺟﻞ ﺟﻼﻟﻪ‪ .‬ﻓﻬﺆﻻﺀ ﻳ‪‬ﺘﹸﻠﻮﻥ ﰲ ﻛﻞ ﻃﺮﻓـﺔ‬ ‫‪٤٨‬‬


‫ﲔ‪) ‬ﺍﳌﺆﻣﻨﻮﻥ‪ (١١٨:‬ﻭﻳـﺮﺩﺩﻭﻥ‬ ‫ﺖ ‪‬ﺧ‪‬ﻴﺮ‪ ‬ﺍﻟﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬ ‫ﺏ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻭ‪‬ﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻋﲔ‪  :‬ﺭ ِّ‬ ‫)‪(١‬‬ ‫ﺻ‪‬ﻨ ‪‬ﻌﺖ‪.(‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﺷـ ِّﺮ ﻣ‪‬ﺎ ‪‬‬ ‫ﰲ ﻛﻞ ﺣﺮﻛﺎ‪‬ﻢ ﻭﺳـﻜﻨﺎ‪‬ﻢ‪ ) :‬ﹶﺃﻋ‪‬ـﻮ ﹸﺫ ِﺑـ ‪‬‬ ‫ﺃﻣﺎ ﻓﺮﺍﺭ ﺍﳋﻮﺍﺹ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺇﱃ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻣﻦ ﺍﻟﺴﺮ ﺇﱃ ﺍﻟـﺸﻬﻮﺩ‪،‬‬ ‫ﻭﻣﻦ ﺍﻟﺮﺳﻮﻡ ﺇﱃ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻣﻦ ﺣﻈﻮﻅ ﻧﻔﺴﺎﻧﻴﺔ ﺇﱃ ﻣﺸﺎﻋﺮ ﺭﻭﺣﺎﻧﻴﺔ‪ ،‬ﺣﱴ ﻳﻐﺪﻭ‬ ‫)‪(٢‬‬ ‫ﻚ(‪.‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ‪‬ﻋﻘﹸﻮ‪‬ﺑِﺘ ‪‬‬ ‫ﻚ ‪‬ﻭِﺑﻤ‪‬ﻌ‪‬ﺎﻓﹶﺎِﺗ ‪‬‬ ‫ﺨ ِﻄ ‪‬‬ ‫ِﻭﺭ ‪‬ﺩﻫﻢ ﺍﻟﺪﺍﺋﻤﻲ‪) :‬ﺍﻟﱠﻠ ‪‬ﻬﻢ‪ ‬ﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ِﺮﺿ‪‬ﺎ ‪‬ﻙ ِﻣ ‪‬ﻦ ‪‬ﺳ ‪‬‬ ‫ﻭﺃﻣﺎ ﻓﺮﺍﺭ ﺃﺧﺺ ﺍﳋﻮﺍﺹ ﻓﻬﻮ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺇﱃ ﺍﻟﺬﺍﺕ‪ ،‬ﻭﻣﻦ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﺇﱃ‬ ‫ﺍﳊﻖ ﺗﻌﺎﱃ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ ﺩﺍﺋﻤﹰﺎ‪ ) :‬ﻭﹶﺃﻋ‪‬ﻮ ﹸﺫ ِﺑ ‪‬‬ ‫ﻚ ِﻣﻨ‪‬ﻚ()‪ (٣‬ﻭﻳﻌﻴﺸﻮﻥ ﰲ ﺟﻮ ﺍﳍﻴﺒﺔ ﻭﺍﳌﻬﺎﺑﺔ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻔﺮﺍﺭ ﺗﻨﺘﻬﻲ ﺇﱃ ﺍﻟﺘﺠﺎﺀ‪ ،‬ﺇﱃ ﲪﺎﻳﺔ‪ ،‬ﺇﱃ ﺍﻋﺘﺼﺎﻡ‪ .‬ﻓﻜﻤﺎ‬ ‫ﻳﺘﻨﺎﺳﺐ ﺍﻟﻔﺮﺍﺭ ﻃﺮﺩﻳﹰﺎ ﻣﻊ ﺍﻟﻌﻤﻖ ﺍﻟﺮﻭﺣﻲ ﻟﻠﻔﺎﺭ‪ ،‬ﻓﺎﻟﻨﻘﻄﺔ ﺍﻟﱵ ﻳﺒﻠﻐﻬﺎ ﻣﻦ ﺣﻴﺚ‬ ‫ﺍﻟﻨﺘﻴﺠﺔ ﻣﺘﻔﺎﻭﺗﺔ ﺃﻳﻀﹰﺎ‪:‬‬ ‫ﻓﺎﻷﻭﺍﺋﻞ‪ :‬ﻳﻨﺼﺒﻮﻥ ﺃﺧﺒﻴﺘﻬﻢ ﻋﻠﻰ ﺳﻔﻮﺡ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻳﺬﻛﺮﻭﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﺇﱃ ﺍ‪‬ﺮﺍﺕ‪ .‬ﻓﻴﻄﻠﺒـﻮﻥ ﻣﻄﺎﻟـﺐ ﺗﻌﺠـﺰ ﻋﻨـﻬﺎ‬ ‫ﺍﳌﻮﺍﺯﻳـﻦ ﻭﻳﺒﺪﺃﻭﻥ ﺑﻄﻠﺐ ﻣـﺎ ﻻ ﳝﻜﻦ ﻭﻗﻮﻋـﻪ‪ ،‬ﻭﺇﺫﺍ ‪‬ـﻢ ﳚـﺪﻭﻥ ﰲ‬ ‫ﻭﺟﺪﺍ‪‬ﻢ ﻣﺼﺪﺍﻕ )ﻣ‪‬ﺎ ‪‬ﻋ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﺣ ‪‬ﻖ ‪‬ﻣ ‪‬ﻌ ِﺮﹶﻓِﺘ ‪‬‬ ‫ﻚ(‪ (٤)،‬ﻓﲑﺩﺩﻭﻥ ﰲ ﺫﻫﻮﻝ‪:‬‬ ‫ﻚ‬ ‫ﺻ ِﻔ ‪‬‬ ‫ﺻﻔﹸﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻦ ‪‬ﻭ ‪‬‬ ‫ﺠ ‪‬ﺰ ﺍﹾﻟﻮ‪‬ﺍ ِ‬ ‫ﻚ ‪‬ﻋ ‪‬‬ ‫ِﺍ ‪‬ﻋِﺘﺼ‪‬ﺎ ‪‬ﻡ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺭﻯ ِﺑ ‪‬ﻤ ‪‬ﻌ ِﺮﹶﻓِﺘ ‪‬‬ ‫ﺸـ ‪‬ﺮ‬ ‫ﺐ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﻓِﺈ‪‬ﻧﻨ‪‬ﺎ ‪‬ﺑ ‪‬‬ ‫‪‬ﺗـ ‪‬‬

‫ﻚ‬ ‫‪‬ﻣـﺎ ‪‬ﻋ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﺣـ ‪‬ﻖ ‪‬ﻣ ‪‬ﻌ ِﺮﹶﻓِﺘ ‪‬‬

‫‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺪﻋﻮﺍﺕ ‪٢‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺪﻋﻮﺍﺕ ‪.١٥‬‬ ‫‪ (٢‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺼﻼﺓ ‪٢٢٢‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺪﻋﻮﺍﺕ ‪٧٦‬؛ ﺃﺑﻮﺩﺍﻭﺩ‪ ،‬ﺍﻟﺼﻼﺓ ‪) ٣٤٠‬ﻭﺍﻟﻠﻔﻆ ﻫﻨﺎ ﻣﻨﻪ(‪.‬‬ ‫‪ (٣‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺼﻼﺓ ‪٢٢٢‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺪﻋﻮﺍﺕ ‪.٧٦‬‬ ‫‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﻟﻠﻤﻨﺎﻭﻱ ‪٤١٠/٢‬؛ ﺃﻗﺎﻭﻳﻞ ﺍﻟﺜﻘﺎﺓ ﳌﺮﻋﻲ ﺑﻦ ﻳﻮﺳﻒ ‪.٤٥‬‬

‫‪٤٩‬‬


‫ﻭﺍﻟﺜﻮﺍﱐ‪ :‬ﻳﻄﻠﻘﻮﻥ ﰲ ﻛﻞ ﺁﻥ ﺃﺷﺮﻋﺘﻬﻢ ﰲ ﲝ ٍﺮ ﺁﺧﺮ ﻟﻠﻤﻌﺮﻓﺔ‪ ،‬ﻓﻴﻤـﻀﻮﻥ‬ ‫ﻋﻤﺮﻫﻢ ﺑﺘﻠﻮﻧﺎﺕ ﻭﺍﺭﺩﺍﺕ ﻣﺘﻨﻮﻋﺔ‪ .‬ﻭﻷ‪‬ﻢ ﱂ ﻳﻨﺠﻮﺍ ﻣﻦ ﺍﻟﱪﺍﺯﺥ ﻳﻌﺠﺰﻭﻥ ﻋـﻦ‬ ‫ﺑﻠﻮﻍ ﹸﺃﻓﻖ ﺍﳊﲑﺓ ﺍﻟﺘﺎﻣﺔ‪ .‬ﻓﲑﻧﻮﻥ ﺑﺄﺑﺼﺎﺭﻫﻢ ﻛﻞ ﺁﻥ ﳓﻮ ﻣﺮﺍﺗﺐ ﺍﻟﺼﻌﻮﺩ ﻭﻳﻄﲑﻭﻥ‬ ‫ﻣﻦ ﻣﺮﺗﺒﺔ ﺇﱃ ﺃﺧﺮﻯ ﻣﺮﺗﻌﺪﻳﻦ ﻣﻦ ﺗﺼﻮﺭ ﺍﻟﺴﻘﻮﻁ‪.‬‬ ‫ﻭﺍﻟﺜﻮﺍﻟﺚ‪ :‬ﻫﻢ ﺍﻟﻨﺎﺟﻮﻥ ﻣﻦ ﻣﻮﺟﺎﺕ ‪‬ﻣ ‪‬ﺪ "ﺍﳊﺎﻝ" ﻭﺟ‪‬ـﺰﺭﻩ‪ .‬ﺭﺅﻭﺳـﻬﻢ‬ ‫ﻏﺎﺭﻗﺔ ﺩﺍﺋﻤﹰﺎ ﰲ ﻋﻤﻖ ﺁﺧﺮ ﻣﻦ ﺃﻋﻤﺎﻕ ﺍﳊﲑﺓ‪ ،‬ﻭﻋﻴﻮ‪‬ﻧﻬﻢ ﲢﺪﻕ ﺫﺍﺑﻠﺔ ﺑـﺸﺮﺍﺏ‬ ‫"ﻋﲔ ﻣﺎﺀ")‪ (١‬ﻓﻴﺒﻠﻐﻮﻥ ﻣﻦ ﺍﻟﻨﺸﻮﺓ ﻣﺒﻠﻐﺎ ﻗﺪ ﻻ ﻳﻔﻴﻘﻮﻥ ﻣﻨـﻬﺎ ﺣـﱴ ﺑـﺼﻮﺭ‬ ‫ﺇﺳﺮﺍﻓﻴﻞ‪ .‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﻳﻌ‪‬ﺒﺮ ﺃﺣﺪ ﻋﻦ ﻣﺪﻯ ﻋﻤﻖ ﺃﻓﻜﺎﺭﻫﻢ ﻭﺳﺮﻳﺎﻥ ﲣـﻴﻼ‪‬ﻢ‬ ‫ﺇ ﹼﻻ ‪‬ﻣﻦ ﺫﺍﻕ ﻣﺎ ﺫﺍﻗﻮﺍ ﻣﻦ ﻧﺸﻮﺓ‪.‬‬ ‫ﺲ ‪‬ﻣ ‪‬ﻪ ﺭ‪‬ﻭﻳ‪‬ﺎ ِﻥ ﺑ‪‬ﺴﺘ‪‬ﺎ ِﻥ ‪‬ﺧﺪ‪‬ﺍﺳ‪‬ﺖ‬ ‫ﺁﻥ ِﺧﻴ‪‬ﺎﻻﰐ ﻛﻪ ﺩ‪‬ﺍ ِﻡ ﹶﺍ ‪‬ﻭِﻟﻴ‪‬ﺎﺳ‪‬ﺖ ﻋ‪‬ﻜ ِ‬

‫)‪(٢‬‬

‫ﻳﻌﲏ‪ :‬ﺇﻥ ﺍﳋﻴﺎﻻﺕ ﺍﻟﱵ ﻫﻲ ِﺷﺒﺎﻙ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﺇﳕﺎ ﻫﻲ ﻣﺮﺁﺓ ﻋﺎﻛﺴﺔ ﺗﻌﻜﺲ‬ ‫ﺍﻟﻮﺟﻮﻩ ﺍﻟﻨﲑﺓ ﰲ ﺑﺴﺘﺎﻥ ﺍﷲ‪.‬‬ ‫ﺍﳌﻘﺼﻮﺩ ﻣﻦ )ﺑﺴﺘﺎﻥ ﺧﺪﺍ(‪ :‬ﻣﺮﺗﺒﺔ ﺍﻟﻮﺍﺣﺪﻳﺔ‪ .‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ )ﻣـﻪ ﺭﻭﻳـﺎﻥ(‪:‬‬ ‫ﺃﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﺍﳉﻠﻴﻠﺔ ﺍﻟﱵ ﺗﺘﻤﻴﺰ ﰲ ﻣﺮﺗﺒﺔ ﺍﻷﺣﺪﻳﺔ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﳝﻜـﻦ ﺃﻥ‬ ‫ﻧﻔﻬﻢ ﺍﳌﺴﺄﻟﺔ ﻛﺎﻵﰐ‪:‬‬ ‫"ﺇﻥ ﺍﻟ ِ‬ ‫ﺸﺒﺎﻙ ﺍﻟﱵ ﺗﻠﺘﻒ ﺑﺄﻗﺪﺍﻡ ﺍﻷﻭﻟﻴـﺎﺀ ﻟﻴـﺴﺖ ﺇﻻ ﲡﻠﻴـﺎﺕ ﺍﻷﲰـﺎﺀ‬ ‫ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺇ ﹼﻻ ﺧﻴﺎﻻﺕ ﻟﺪﻯ ﻓﺎﻗﺪﻱ ﺍﻷﺑﺼﺎﺭ ﺍﳌﻮﺻﺪﺓ ﺃﺑـﻮﺍ‪‬ﺑﻬﻢ ﰲ‬ ‫‪ (١‬ﻟﻌﻞ ﺍﳌﻘﺼﻮﺩ‪" :‬ﻋﲔ ﺍﳊﻴﺎﺓ ﻫﻲ ﺑﺎﻃﻦ ﺍﺳﻢ ﺍﳊﻲ‪ .‬ﻓﻤﻦ ﲢﻘﻖ ﺑﺬﻟﻚ ﺍﻹﺳﻢ ﻳﺸﺮﺏ ﻣﻦ ﻣﺎﺀ ﺍﳊﻴﺎﺓ ﻓﻼ ﳝـﻮﺕ‬ ‫ﺍﺑﺪﹰﺍ"‪ .‬ﻛﺸﺎﻑ ﺍﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻮﻥ ﻟﻠﺘﻬﺎﻧﻮﻱ ‪.١٢٤٤/٢‬‬ ‫‪ (٢‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/١‬ﺹ‪/١٦‬ﺏ‪.٧٢‬‬

‫‪٥٠‬‬


‫ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ"‪ .‬ﻭﺑﻌﺒﺎﺭﺓ "ﺻﺎﺭﻱ ﻋﺒﺪ ﺍﷲ ﺃﻓﻨﺪﻱ"‪:‬‬ ‫"ﺇﻥ ﻣﺮﺍﻳﺎ ﻗﻠﻮﺏ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻣﻊ ﺃ‪‬ﺎ ﻣﻈﺎﻫﺮ ﻭﻣﻌـﺎﻛﺲ ﺍﻷﲰـﺎﺀ‬ ‫ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻜﻠﻴﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺗﻐﺪﻭ ﺑﺴﺘﺎﻧﹰﺎ ﻟﻮﺟﻮﻫﻬﻢ ﺍﻟـﻨﲑﺓ‬ ‫ﻛﺎﻟﻘﻤﺮ‪ ،‬ﻳﺴﺤﺮﻫﻢ ﻛﻞ ﺁﻥ ﺑﺴﺤﺮ ﺟﺪﻳﺪ"‪.‬‬ ‫ﻭﺍﳋﻼﺻﺔ‪ :‬ﺇﻥ ﻫﺆﻻﺀ ﻗﺪ ﻓﺮ‪‬ﻭﺍ ﻣﻦ ﻛﻞ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﻔﺮﻭﺍ ﻣﻨﻪ‪ ،‬ﺇﱃ ﺭﻛﻦ ﺷﺪﻳﺪ‬ ‫ﻚ ﺑِﺎﹾﻟﻌ‪ ‬ﺮ ‪‬ﻭ ِﺓ ﺍﹾﻟﻮ‪‬ﹾﺛ ﹶﻘ ‪‬ﻰ ﹶﻻ ﺍﻧ ِﻔﺼ‪‬ﺎ ‪‬ﻡ ﹶﻟﻬ‪‬ﺎ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻛﻤﺎ ﻫﻮ ﻣﻀﻤﻮﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪‬ﹶﻓ ﹶﻘ ِﺪ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻤ ‪‬‬ ‫)ﺍﻟﺒﻘﺮﺓ ‪ .(٢٥٦:‬ﻓﻼ ﺍﻧﻔﺼﺎﻡ ﳍﻢ ﻋﻨﻬﺎ ﻭﻻ ﺍﻧﻘﻄﺎﻉ ﺑـﺈﺫﻥ ﺍﷲ‪ .‬ﺫﻟـﻚ ﻷﻥ ﺍﻟـﺬﻱ‬ ‫ﻕ ﻣﻦ ﺍﻷﺯﻝ ﺇﱃ ﺍﻷﺑﺪ‪،‬‬ ‫ﻳﺘﻮﺟﻬﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻠﺠﺄﻭﻥ ﺇﻟﻴﻪ‪ ،‬ﻫﻮ ﺍﳌﻮﺟﻮﺩ ﺍﳊﻖ‪ ،‬ﺩﺍﺋ ‪‬ﻢ ﺑﺎ ٍ‬ ‫ﺑﺼﲑ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﺭﻗﻴﺐ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﱄ ﺍﳊـﻖ‪ .‬ﻓﻬـﺆﻻﺀ‬ ‫ﻭﺟﺪﻭﻩ‪ ،‬ﻭﺍﻋﺘﺼﻤﻮﺍ ﲝﺒﻠﻪ ﺍﳌﺘﲔ‪ ،‬ﻟﺬﺍ ﻓﻬﻢ ﰲ ﻣﻨﺠ ‪‬ﻰ ﻣﻦ ﺍﳍﻼﻙ ﻭﺍﻟﺘﻨﻜـﺐ ﻋـﻦ‬ ‫ﷲ ‪‬ﻭِﻟ ‪‬ﻲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ـﻮﹾﺍ ‪‬ﻳﺨ‪‬ـ ِﺮ ‪‬ﺟﻬ‪‬ﻢ ﻣِـ ‪‬ﻦ‬ ‫ﺍﻟﺼﺮﺍﻁ ﻭﺍﻻﻧﻔﺮﺍﺩ ﻭﺍﻟﺘﻨﺎﺋﻲ‪ ،‬ﺫﻟﻚ ﻷﻥ ‪‬ﺍ ُ‬ ‫ﺍﻟﻈﱡﹸﻠﻤ‪‬ﺎ ِ‬ ‫ﺕ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨﻮ‪ِ ‬ﺭ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ ..(٢٥٧ :‬ﻓﺘﺘﺒﺪﺩ ﺍﻟﻈﻠﻤﺎﺕ ﺍﻟﱵ ﲢﻴﻂ ‪‬ﻢ ﻣـﻦ ﻛـﻞ‬ ‫ﺟﺎﻧﺐ ﻭﺗﺰﻭﻝ‪ ،‬ﻓﺘﺒﺼﺮ ﺍﻟﻌﻴﻮﻥ ﺍﳊﻘﻴﻘﺔ ﲜﻼﺀ‪ ،‬ﻭﺗﺴﻤﻌﻬﺎ ﺍﻵﺫﺍﻥ ﺑﻮﺿﻮﺡ‪ ،‬ﻭﺗﻐـﺪﻕ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻤﺎﺀ ﳒﻮﻡ ﺍﻻﺑﺘﺴﺎﻣﺎﺕ‪ ،‬ﻭﺗﺴﺮﺑﻠﻬﻢ ﺍﻷﻗﻤﺎﺭ ﻭﺍﻟﺸﻤﻮﺱ ﺑﺴﺮﺍﺑﻴﻞ ﺃﹸﺧﺮﻭﻳﺔ‪،‬‬ ‫ﻓﻴﻐﺪﻭ ﻛﻞ ﺷﻲﺀ ﻛﺘﺎﺑﹰﺎ ﺑﺪﻳﻌﹰﺎ ﻳ‪‬ﻘﺮﺃ‪ ،‬ﻭﻣﻨﻈﺮﹰﺍ ﺭﺍﺋﻌﹰﺎ ﻳ‪‬ﺸﺎﻫﺪ‪ ..‬ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﺇﱃ ﺍ‪‬ﺮﺍﺕ‪.‬‬ ‫ﻭﻳﺄﰐ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻄﻠﻖ ﳜﺘﺎﻝ ﺿﺎﺣﻜﺎ ﻣﺴﺮﻭﺭﺍﹰ‪ ،‬ﻭﻳ‪‬ﺴﻤﻊ ﺍﻟﺼﻴ ‪‬‬ ‫ﻒ ﻣﺸﺎﻋﺮﻧﺎ ﺃﻧﻐﺎﻣﹰﺎ ﻋﺬﺑـﺔ‬ ‫ﻧﺪﻳﺔ‪ ...‬ﻓ‪‬ﺘﻤﺤﻰ ﺍﻵﻻﻡ ﻭﺗﺰﻭﻝ ﺍﻷﻭﺟﺎﻉ‪ ،‬ﻭﺗﺘﻔﺠﺮ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﺃﺫﻭﺍﻕ ﺭﻭﺣﺎﻧﻴﺔ‪،‬‬ ‫ﻭﻳﺴﺘﺸﻌﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻌﹰﺎ ﺣﻈﻮﻅ ﻋﻴﺸﻪ ﻭﻳﺘﺬﻭﻕ ﺃﺫﻭﺍﻕ ﻭﺟﻮﺩﻩ ﻛﺈﻧﺴﺎﻥ‪.‬‬ ‫ﻓﺎﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺗﺬﻭ‪‬ﻕ ﻫﺬﻩ ﺍﻟﻨﺸﺎﻭﻯ ﺍﻟﺮﻭﺣﻴـﺔ ﺍﻟﻼﻣﺘﻨﺎﻫﻴـﺔ ﺇﱃ ﺍﻷﺑـﺪ‪،‬‬ ‫ﻳ‪‬ﻨ ﹼﻈﻤﻮﻥ ﻫﺠﺮﺍﺕ ﻓﺎﺋﻘﺔ ﺟﺎﺩﺓ ﰲ ﻛﻞ ﺣﲔ‪ ،‬ﳑﺎ ﻻ ﻳﺮﻳﺪﻩ ﺍﷲ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪﻩ ﻭﳑﺎ‬ ‫‪٥١‬‬


‫‪‬ﻰ ﻋﻨﻪ ﺇﱃ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻭﳑﺎ ﻻ ﳛﺒﻪ ﻭﻻ ﻳﺮﺿﺎﻩ ﺇﱃ ﻣﺎ ﳛﺒﻪ ﻭﻳﺮﺿﺎﻩ‪ .‬ﻓﻴﻌﻴـﺸﻮﻥ‬ ‫ﰲ ﻓﺮﺍﺭ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ ،‬ﻻ ﻳﻘ ‪‬ﺮ ﳍﻢ ﻗﺮﺍﺭ ﺇ ﹼﻻ ﺑﺈﺳﻨﺎﺩ ﻛﻞ ﺷﻲﺀ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻫـﺬﺍ‬ ‫ﻫﻮ ﺍﻻﻋﺘﺼﺎﻡ ﺍﳊﻘﻴﻘﻲ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﻣﻦ ﺧﲑ ﻣﺎ ﺳﺄﻟﻚ ﺑﻪ ﻧﺒﻴﻚ ﳏﻤﺪ ‪،‬‬ ‫ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺷﺮ ﻣﺎ ﺍﺳﺘﻌﺎﺫﻙ ﻣﻨﻪ ﻧﺒﻴﻚ ﳏﻤﺪ ‪.‬‬

‫‪٥٢‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﳋﻠﻮﺓ ﻭﺍﻟﻌﺰﻟﺔ‪ ،‬ﺗﺄﺗﻴﺎﻥ ﲟﻌﲎ‪ :‬ﺍﻻﻧﻔﺮﺍﺩ ﺑﺎﻟﻨﻔﺲ‪ .‬ﻭﺑﺘﻌﺮﻳﻒ ﺁﺧﺮ‪ :‬ﺍﻻﻧـﺰﻭﺍﺀ‬ ‫ﲢﺖ ﺇﺷﺮﺍﻑ ﺃﻱ ﻣﺮﺷﺪ ﺃﻭ ﺩﻟﻴﻞ ﻟﻠﺘﻌﺒﺪ‪ (١).‬ﻭﺗﻔﺴﲑ ﺁﺧﺮ‪ :‬ﻫﻲ ﻋﻨﻮﺍﻥ ﺁﺧـﺮ‬ ‫ﻟﻠﻤﺤﺎﻭﺭﺓ ﻭﺍﻟﺼﺤﺒﺔ ﻣﻊ ﺍﳊﻖ ﺗﻌﺎﱃ ﺑﻠﺴﺎﻥ ﺍﻟﻠﻄﺎﺋﻒ ﻣﻨﻐﻠﻘﹰﺎ ﻛﻠﻴﹰﺎ ﲡﺎﻩ ﲨﻴﻊ ﻣﺎ‬ ‫ﺳﻮﺍﻩ ﺗﻌﺎﱃ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺼﻔﻴﺔ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻠـﺔ‪ ،‬ﻭﺍﻷﺣﺎﺳـﻴﺲ‬ ‫ﺍﳌﻈﻠﻤﺔ‪ ،‬ﻭﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻭﺍﻟﺘﺨﻴﻼﺕ ﺍﻟﱵ ﺗ‪‬ﺒﻌﺪ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﺍﻟﻌﺰﻟﺔ ﻫﻲ ﺑ‪‬ﻌ ‪‬ﺪ ﻣﻦ ﺃﺑﻌﺎﺩ ﺍﳋﻠﻮﺓ‪ ،‬ﻭﺍﻟﺮﻳﺎﺿﺎﺕ ﺑﻌ ‪‬ﺪ ﺁﺧﺮ ﳍﺎ‪ .‬ﻭﻗﺪ ﻗﻴـﻞ‬ ‫"ﺍﻷﺭﺑﻌﻴﻨﻴﺔ" ﺣﻴﺚ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﻟﻠﺨﻠﻮﺓ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ‪ .‬ﻭﺍﳌﺮﺷﺪ ﺃﻭ ﺍﻟـﺪﻟﻴﻞ ﰲ‬ ‫ﺃﺛﻨﺎﺀ ﺇﺩﺧﺎﻟﻪ ﺍﳌﺮﻳﺪ ﺃﻭ ﺍﳌﺮﺷ‪‬ﺢ ﺇﱃ ﺍﳋﻠﻮﺓ ﻳﺼﺤﺒﻪ ﺇﱃ ﺑﺎﺏ ﻏﺮﻓﺘﻪ‪ ،‬ﻭﻫﻨﺎﻙ ﻳﺪﻋﻮ‬ ‫ﺍﷲ ﻟﻪ‪ ،‬ﰒ ﻳﻔﺘﺮﻗﺎﻥ‪ .‬ﻓﻴﻨﻔﺮﺩ ﺍﳌﺮﻳﺪ ﰲ ﺗﻠﻚ ﺍﻟﻐﺮﻓﺔ ﻭﻳﻌﻴﺶ ﻣـﺎ ﻳـﺸﺒﻪ ﺣﻴـﺎﺓ‬ ‫ﻼ ﻣﻦ ﺣﺎﺟﺎﺗﻪ ﺍﻟﺒﺪﻧﻴﺔ ﺇﱃ‬ ‫ﺍﳌﻌﺘﻜﻒ‪ ،‬ﺣﻴﺚ ﻳﺄﻛﻞ ﺑﻘﺴﻄﺎﺱ ﻭﻳﺸﺮﺏ ﲟﻴﺰﺍﻥ ﻣﻘﻠ ﹰ‬ ‫ﺃﺩﱏ ﺣ ٍّﺪ ﳑﻜﻦ‪ .‬ﻭﳛﺎﻭﻝ ﻧﺴﻴﺎﻥ ﺭﻏﺒﺎﺗﻪ ﺍﳉﺴﻤﺎﻧﻴﺔ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ‪ ،‬ﺑﺎﻻﻧﺸﻐﺎﻝ ‪-‬‬ ‫ﺩﻭﻥ ﺗﻮﻗﻒ ﻟﻴﻞ ‪‬ﺎﺭ‪ -‬ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﻔﻜﺮ‪ ،‬ﻭﻫﺬﻩ ﺍﳋﻠﻮﺓ ﺗﻌ ‪‬ﺪ ﺑﺎﺑﹰﺎ ﻣـﻦ ﺃﺑـﻮﺍﺏ‬ ‫ﺍﻟﺘﻘ ‪‬ﺮﺏ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﺍﳋﻠﻮﺓ ﻗﺪﳝﺔ‪ ،‬ﺑﻞ ﺿﺎﺭﺑﺔ ﰲ ﺍﻟﻘﺪﻡ‪ ،‬ﻭﺫﻟﻚ ﲟﻌﻨﺎﻫﺎ ﺍﻟﻌﺰﻟﺔ ﻋﻦ ﺍﳋﻠﻖ ﻭﺃﺧﺬ‬ ‫ﺍﻟﻨﻔﺲ ﺑﺎﻟﺮﻳﺎﺿﺎﺕ؛ ﺇﺫ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ﰲ ﲨﻴﻊ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺗﻘﺮﻳﺒـﺎﹰ‪ ،‬ﺣـﱴ‬ ‫‪ (١‬ﻟﻴﺲ ﻫﻨﺎ ﻣﻮﺿﻊ ﲢﻠﻴﻞ ﺍﳌﻌﺎﱐ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻬﺎ ﺍﳋﻠﻮﺓ ﺍﳌﻘﺎﺑﻠﺔ ﻟﻠﺠﻠﻮﺓ‪.‬‬

‫‪٥٣‬‬


‫ﳝﻜﻦ ﺳﺤﺒﻬﺎ ﺇﱃ ﻋﻬﻮﺩ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻌﻈﺎﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻓﻔﻲ ﺍﳌﻘﺪﻣﺔ ﻓﺨﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ ‬ﻭﻛﺜﲑ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻗﺪ ﺯﺍﻭﻟﻮﺍ ﺍﳋﻠـﻮﺓ‬ ‫ﻭﺍﻟﻌﺰﻟﺔ‪ .‬ﺑﻴﺪ ﺃﻧﻪ ﻣﺜﻠﻤﺎ ﱂ ﻳﺆﺧﺬ ﺍﻟﻄﺮﺯ ﻭﺍﻟﻨﻈﺎﻡ ﻧﻔﺴﻪ ﺃﻭ ﻋ‪‬ﺠﺰ ﻋﻨﻪ‪،‬ﱂ ﲢﺎﻓﻆ ﻋﻠﻰ‬ ‫ﺃﺻﺎﻟﺘﻬﺎ ﳏﺎﻓﻈﺔ ﺗﺎﻣﺔ‪ ،‬ﻓﺘﺒﺪﻟﺖ ﻭﻟﻮ ﻗﻠﻴﻼﹰ‪ ،‬ﺣﻴﺚ ﺃﹸﻓﺮﻏﺖ ﰲ ﻗﻮﺍﻟﺐ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﻌﺰﻟـﺔ‬ ‫)‪(٣‬‬ ‫ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ)‪ (١‬ﻭﺃﺭﺑﻌﻴﻨﺎﺕ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ)‪ (٢‬ﻭﺭﻳﺎﺿـﺎﺕ ﺳـﻴﺪﻧﺎ ﺍﳌـﺴﻴﺢ‬ ‫ﻭﺧﻠﻮﺍﺕ ﺳﻠﻄﺎﻥ ﺍﻷﻧﺒﻴﺎﺀ)‪ (٤‬ﻭﺃﻣﺜﺎﳍﻢ ﻛﺜﲑ‪) ..‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﲨﻴﻌﹰﺎ( ﻗﺪ ﺗﻌﺮﺿـﺖ‬ ‫ﻟﻠﺘﻐﲑﺍﺕ ﻭﺍﻻﻧﻜﺴﺎﺭﺍﺕ‪ ،‬ﻭﺗﺒﺪﻝ ﻗﺴ ‪‬ﻢ ﻣﻦ ﻣﺎﻫﻴﺎ‪‬ﺎ ﲢﺖ ﻇﺮﻭﻑ ﳐﺘﻠﻔﺔ ﻭﺃﻭﺳﺎﻁ‬ ‫ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﻭﺑﺘﻄﺒﻴﻘﺎﺕ ﻣﺘﻐﺎﻳﺮﺓ ﻋﻠﻰ ﺃﻣﺰﺟﺔ ﻣﺘﻨﻮﻋﺔ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﳛـﺪﺙ ﻏـﲑ‬ ‫ﻫﺬﺍ‪ ،‬ﻷﻥ ﺍﳋﻠﻮﺓ ﳍﺎ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﺑﺎﻟﺒﻨﺎﺀ ﺍﻟﺮﻭﺣﻲ ﻟﻸﺷﺨﺎﺹ ﻭﺑﺄﻣﺰﺟﺘﻬﻢ ﻭﻣـﺬﺍﻗﺎ‪‬ﻢ‬ ‫ﻭﺳﺠﺎﻳﺎﻫﻢ ﻭﺍﺳﺘﻌﺪﺍﺩﺍ‪‬ﻢ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ .‬ﻭﳍﺬﺍ ﻓﺎﳌﺮﺷﺪﻭﻥ ﺍﻟﻜـﺎﻣﻠﻮﻥ ﻫـﻢ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﻌﻠﻤﻮﻥ ﻣ‪‬ﻦ ﻳ‪‬ﻜﻠﱠﻒ ﺑﺎﳋﻠﻮﺓ ﻭﻛﻴﻒ ﻭﺇﱃ ﺃﻱ ﻣﺪﻯ‪.‬‬ ‫ﻭﻗﺪ ﺯﺍﻭﻝ ﻣﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ ﰲ ﻋﻬـﻮﺩﻩ ﺍﻷﻭﱃ ﻛـﺜﲑﹰﺍ ﻣـﻦ‬ ‫"ﺍﻷﺭﺑﻌﻴﻨﺎﺕ" ﻭﻟﻜﻦ ﳌﺎ ﻭﺟﺪ ﻣﺮﺷﺪﻩ ﺗﺮﻙ ﺍﳋﻠﻮﺓ ﻭﺍﺧﺘﺎﺭ ﺍﳉﻠﻮﺓ‪ (٥).‬ﻭﻗﺪ ﺳﺎﺭ‬ ‫ﺍﻟﻜﺜﲑﻭﻥ ﻗﺒﻠﻪ ﻭﺑﻌﺪﻩ ﰲ ﺍﻟﻄﺮﻳﻖ ﻧﻔﺴﻪ‪.‬‬ ‫ﺇﻥ ﺍﻟﺮﻳﺎﺿﺎﺕ ﺑ‪‬ﻌ ‪‬ﺪ ﻟﻠﺨﻠﻮﺓ ﻭﻫﻲ ﺇﳉﺎﻡ ﺍﻟﻨﻔﺲ ﲡﺎﻩ ﺍﻟﺮﻏﺒﺎﺕ ﺍﻟﺒﺪﻧﻴـﺔ ﻭﺣـﺚ‬ ‫ﺍﻟﺮﻭﺡ ﺍﳌﺸﺘﺎﻗﺔ ﺇﱃ ﺍﳌﻌﺎﱄ‪ ،‬ﳓﻮ ﲰﺎﺀ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻧﻌـﻢ‪ ،‬ﺑﺎﻟﺮﻳﺎﺿـﺎﺕ‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺳﻮﺭﺓ ﻣﺮﱘ‪.٤٨ :‬‬ ‫‪ (٢‬ﺍﻧﻈﺮ ﺍﻟﺴﻮﺭ‪ :‬ﺍﻟﺒﻘﺮﺓ‪٥١ :‬؛ ﺍﳌﺎﺋﺪﺓ‪٢٦ :‬؛ ﺍﻷﻋﺮﺍﻑ‪.١٤٢ :‬‬ ‫‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻷﺷﺮﺑﺔ ‪٢٥‬؛ ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪٢٤٤/٧ ،٣٤٠/٦‬؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪.٣٧٢/٧‬‬ ‫‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺑﺪﺀ ﺍﻟﻮﺣﻲ ‪٣‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪.٢٥٢‬‬ ‫‪ (٥‬ﺍﳉﻠﻮﺓ‪ :‬ﻣﻌﺎﺷﺮﺓ ﺍﳋﻠﻖ ﻭﺗﻘﺎﺑﻞ ﺍﳋﻠﻮﺓ‪) .‬ﺍﳌﺆﻟﻒ(‬

‫‪٥٤‬‬


‫ﻭﺣﺪﻫﺎ ﳝﻜﻦ ﺇﳉﺎﻡ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺑﺎﻟﺮﻳﺎﺿﺎﺕ ﳝﻜﻦ ﺃﻥ ﺗ‪‬ﺪﻓﻊ ﺍﻟﻨﻔﺲ ﺇﱃ ﺗﺮﻙ ﻣﺎ ﺍﻓﺘﺘﻨﺖ‬ ‫ﺑﻪ ﻣﻦ ﺍﻷﺣﺎﺳﻴﺲ‪ ،‬ﻭﺑﺎﻟﺮﻳﺎﺿﺎﺕ ﳝﻜﻦ ﺃﻥ ﺗ‪‬ﻘﺤ‪‬ﻢ ﺍﻟﻨﻔﺲ ﻣـﻀﻄﺮﺓ ﺇﱃ ﺍﻟﺘـﺴﻠﻴﻢ‬ ‫ﻭﺍﻻﻧﻘﻴﺎﺩ‪ ،‬ﻭﺑﺎﻟﺮﻳﺎﺿﺎﺕ ﳝﻜﻦ ﺃﻥ ﺗﻌﻮ‪‬ﺩ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﶈﻮﻳﺔ‪ ،‬ﺣﱴ ﺗﻜﻮﻥ‬ ‫ﺗﺮﺍﺑﹰﺎ ﺗﻄﺄﻩ ﺍﻷﻗﺪﺍﻡ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﻃﺮﻳﻖ ﺍﺳﺘﻨﺒﺎﺕ ﺍﻷﺯﻫﺎﺭ‪:‬‬ ‫ﺧ‪‬ﺎ ‪‬ﻙ ‪‬ﺷـ ‪‬ﻮ ‪‬ﺧـﺎ ‪‬ﻙ ِﺑﺮ‪‬ﻭ‪‬ﻳ ‪‬ﺪ ﺑ‪‬ﺎ ﺗ‪‬ﻮ ﹸﮔ ﹾﻞ‬ ‫ﺲ ‪‬ﻣ ﹾﻈ ‪‬ﻬ ِﺮ ﹸﮔ ﹾﻞ‬ ‫ﺠ ‪‬ﺰ ﺧ‪‬ﺎ ﹾﻛﻨِﻴﺴ‪‬ﺖ ﹶﻛ ‪‬‬ ‫ﻛِﻪ ‪‬ﺑ ‪‬‬ ‫ﺃﻱ‪:‬‬ ‫ﺖ ﻓﻴﻚ ﻭﺭ ‪‬ﺩ‬ ‫ﻭﻛﻦ ﺃﺭﺿﹰﺎ ﻟﻴﻨ‪‬ﺒ ‪‬‬

‫ﺏ‬ ‫ﻓﺈ ﹼﻥ ﺍﻟﻮﺭ ‪‬ﺩ ﻣ‪‬ﻨِﺒ‪‬ﺘ ‪‬ﻪ ﺍﻟﺘـﺮﺍ ‪‬‬

‫ﻭﺑﻄﺮﻳﻖ ﺍﻟﺮﻳﺎﺿﺎﺕ ﳝﻜﻦ ﺃﻥ ﻳﻨﺎﻝ ﻛﻞ ﻓﺮﺩ ﺃﻟﻄﺎﻓﹰﺎ ﻣﻌﻴﻨﺔ‪ ..‬ﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﻳﻬﺬﹼﺑﻮﻥ‬ ‫ﻕ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﻤ ﹶﻞ ﺑﺎﻹﺧﻼﺹ ﻭﻳﺒﻠﻐﻮﻥ ﺷﻌﻮﺭ ﺍﻷﺩﺏ ﰲ ﻣﻌﺎﻣﻼ‪‬ﻢ ﺳﻮﺍ ًﺀ ﻣﻊ‬ ‫ﺍﻷﺧﻼ ‪‬‬ ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻭ ﻣﻊ ﺍﳋﻠﻖ‪ ..‬ﻭﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﳚﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺩﺍﺋﻤﹰﺎ ﰲ ﻣ ‪‬ﺪ ﻭﺟﺰﺭ ﻟﺪﻯ‬ ‫ﻕ ﺗﻘﺮ‪‬ﺑﻬﻢ ﺃﻛﺜﺮ ﺇﱃ ﺭ‪‬ﻢ ﺍﳉﻠﻴﻞ‬ ‫ﻣﻌﺎﻣﻼ‪‬ﻢ ﻣﻊ ﺭ‪‬ﻢ‪ ،‬ﻭﻳﺒﺤﺜﻮﻥ ﲝﺜﹰﺎ ﺩﺅﻭﺑﹰﺎ ﻋﻦ ﻃﺮ ٍ‬ ‫ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺪﻋﻮﺍ ﳊﻈﺔ ﺗﻔﻮ‪‬ﺗﻬﻢ‪ ..‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻨﺴﻠﺦ ﻣﻦ ﻏﻼﻓﻪ ﺍﻟﺼﻠﺐ ‪-‬ﻛﻤـﺎ‬ ‫ﻳﻨﺴﻠﺦ ﺍﻟﻴﻌﺴﻮﺏ‪ -‬ﻟﻴﺪﳝﻮﺍ ﺣﻴﺎ‪‬ﻢ ﰲ ﺍﻟﻌﻮﺍﱂ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﱵ ﺍﺭﺗﻘﻮﺍ ﺇﻟﻴﻬﺎ ﺗﻮﹰﺍ ﺑـﲔ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻓﺮﺍﺷﺎ‪‬ﺎ‪.‬‬ ‫ﺇﻥ ﺍﻷﺻﻞ ﰲ ﺍﳋﻠﻮﺓ ﻫﻮ ﺍﻻﻧﺘﻈﺎﺭ ﻣﺘﻬﻴﺌﹰﺎ ﻟﺘﻮﺟﻪ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻟﻴﻞ ‪‬ـﺎﺭ‪ ،‬ﺩﻭﻥ‬ ‫ﺃﻥ ﺗﺮﺗﺪ ﻋﲔ ﺍﻟﻘﻠﺐ ﳓﻮ ﺍﻷﻏﻴﺎﺭ ﻗﻄﻌﹰﺎ‪ .‬ﻫﺬﺍ ﺍﻻﻧﺘﻈﺎﺭ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻟﻴﺲ ﺃﻣـﺮﹰﺍ‬ ‫ﺳﻠﺒﻴﹰﺎ ﻗﻂ‪ ،‬ﺑﻞ ﻫﻮ ﺍﻧﺘﻈﺎﺭ ﺫﻭ ﲤﻜﲔ‪ ،‬ﳝﻀﻲ ﻣﻊ ﺁﺩﺍﺏ ﺍﳋﻠﻮﺓ ﻣﻊ ﺍﷲ ﻭﻋﻴﻮﻥ ﺍﻟﻘﻠﺐ‬ ‫ﻣﺘﻔﺘﺤﺔ ﺑﺎﻧﻔﻌﺎﻝ ﻭﺣﺮﺹ ﻟﺌﻼ ﺗﻔﻮ‪‬ﺎ ﺍﻟﻮﺍﺭﺍﺩﺍﺕ ﺍﻟﱵ ﺗﺴﻴﻞ ﺇﱃ ﺍﻟﻘﻠﺐ‪.‬‬ ‫‪٥٥‬‬


‫ﻭﻛﻢ ﻫﻮ ﲨﻴﻞ ﻣﺎ ﻗﺎﻟﻪ "ﺣﺴﲔ ﺃﻓﻨﺪﻱ ﺍﻟﻼﻣﻜﺎﱐ"‪:‬‬ ‫ﻃﻬ‪‬ﺮ ﻋﲔ ﺍﻟﻘﻠﺐ ﺣﱴ ﻳﺘﺼﻔﻰ‬ ‫ﺣ ‪‬ﺪﻕ ﺇﻟﻴﻪ ﺣﱴ ﻳﺘﻔﺠﺮ ﻳﻨﺒﻮﻋﺎ‬ ‫ﺩﻉ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﺃﻟﺰﻡ ﺧﺎﺑﻴﺔ ﺍﻟﻘﻠﺐ ﲢﺖ ﺗﻠﻚ ﺍﻟﻌﲔ‬ ‫ﻟﺘﻤﺘﻠﺊ ﺑﺎﳌﺎﺀ ﺍﻟﺒﺎﻋﺚ ﻋﻠﻰ ﺍﻟﺼﻔﺎﺀ‬ ‫ﺍﻧﺴ ﹼﻞ ﻣﻦ ﺍﻟﺒﲔ ﻭﺩﻉ ﺑﻴﺘﻪ ﻟﺼﺎﺣﺒﻪ‬ ‫ﻭﻟﻴﻨـﺰﻟ ‪‬ﻦ ﺍﷲ ﺇﱃ ﺑﻴﺘﻪ ﻣﺎ ﺇ ﹾﻥ ﺗﻐﺎﺩﺭﻩ‬ ‫ﻭﻻ ﺗﺪﻉ ﻟﻠﺸﻴﺎﻃﲔ ﻣﻮﳉﺎ‬ ‫ﻓﻄﺮﺩﻫﻢ ﻳﺘﻌﺴﺮ ﻣﻦ ﺑﻌ ‪‬ﺪ‬ ‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻨـ ‪‬ﺰﻩ ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﻣﻌﺎﻣﻼﺗﻪ ﻣـﻊ‬ ‫ﺍﻹﻧﺴﺎﻥ ﲡﺮﻱ ﺩﺍﺋﻤﹰﺎ ﻋﻠﻰ ﺳﻔﻮﺡ ﺍﻟﻘﻠﺐ‪ .‬ﻭﻋﻠﻴﻪ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺗﻼﻝ ﺍﻟﻘﻠﺐ‬ ‫ﺍﻟﺰﻣﺮﺩﻳﺔ ﻣﺴﺘﻌﺪﺓ ﺩﺍﺋﻤﹰﺎ ﻻﺳﺘﻘﺒﺎﻝ ﺃﻣﻮﺍﺝ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻵﺗﻴﺔ ﻣﻨﻪ ﺗﻌﺎﱃ‪ .‬ﻭﻗﺪ ﻋﺒ‪‬ﺮ‬ ‫ﻼ‪:‬‬ ‫ﻋﻦ ﺫﻟﻚ "ﺇﺑﺮﺍﻫﻴﻢ ﺣﻘﻲ" ﻗﺎﺋ ﹰ‬ ‫"ﺍﻟﻘﻠﺐ ﺑﻴﺖ ﺍﷲ ﻃﻬ‪‬ﺮﻩ ﳑﺎ ﺳﻮﺍﻩ‬ ‫ﻟﻴﻨـﺰﻝ ﺍﻟﺮﲪﻦ ﰲ ﺍﻟﻠﻴﺎﱄ ﻋﻠﻰ ﻗﺼﺮﻩ"‬ ‫ﻭﻗﺪ ﺃﻭﺣﻰ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺩﺍﻭﺩ ‪:‬‬ ‫)‪(١‬‬

‫"ﻳﺎ ﺩﺍﻭﺩ‪ ،‬ﺇﱐ ﺣﺮﻣﺖ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺃﻥ ﻳﺪﺧﻠﻬﺎ ﺣﱯ ﻭﺣﺐ ﻏﲑﻱ ﻣﻌﹰﺎ"‪.‬‬

‫ﺃﻱ‪ :‬ﺃﻓﺮﻍ ﱄ ﺫﻟﻚ ﺍﻟﺒﻴﺖ ﻛﻲ ﺃﻛﻮﻥ ﻫﻨﺎﻙ‪ .‬ﻭﻗﺪ ﻓﻬﻢ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻹﻓﺮﺍﻍ‬ ‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٤٨٩‬‬

‫‪٥٦‬‬


‫ﻫﻮ ﺗﻄﻬﲑ ﺍﻟﻘﻠﺐ ﻭﺗﺼﻔﻴﺘﻪ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻷﻏﻴﺎﺭ ﻭﺇﺑﻌﺎﺩﻩ ﻋﻦ ﺍﳌﻼﺣﻈـﺎﺕ‬ ‫ﺍﻟﻐﺮﻳﺒﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻼﺋﻖ ﺍﻟﱵ ﻻ ﺗﺬ ﹼﻛﺮ ﺑﺎﷲ ﻭﻻ ﻃﺎﺋﻞ ﻣﻦ ﻭﺭﺍﺋﻬﺎ‪ .‬ﻓﻜﻼﻡ ﲨﻴـﻞ‬ ‫ﳌﻮﻻﻧﺎ ﺍﻟﺮﻭﻣﻲ ﻳﻜﻮﻥ ﺿﻴﺎ ًﺀ ﻷﻓﻖ ﺗﻔﻜﲑﻧﺎ‪:‬‬ ‫ﺻﻔﹶﺎ ‪‬ﻫﺎﻱ ِﺩﻟﹶﺴﺖ‬ ‫ﺕ ‪‬‬ ‫ﻗﻌ ‪‬ﺮ ﭼِﻪ ‪‬ﺑﮕﹸُﺰِﻳﺪ ﻫ‪‬ﺮﻛِﻪ ﻋ‪‬ﺎِﻗﹶﻠﺴ‪‬ﺖ ﺯ‪‬ﺍﻧﻜِﻪ ﺩ‪‬ﺭ ‪‬ﺧ ﹾﻠ ‪‬ﻮ ‪‬‬ ‫)‪(١‬‬

‫ﻇﹸﹾﻠ ‪‬ﻤﺖ ِﭼﻪ ِﺑ ‪‬ﻪ ﻛِﻪ ﹸﻇﻠﹾﻤﺘﻬ‪‬ﺎ ِ‬ ‫ﻱ ﺧ‪‬ﻠﻖ ﺳ‪‬ﺮ ‪‬ﻧﺒ‪‬ﺮ ‪‬ﺩ ﺁﻥ ﻛﹶﺲ ﻛِﻪ ِﮔﲑ‪‬ﺩ ﭘ‪‬ﺎﻱ ‪‬ﺧﻠﹾﻖ‬ ‫‪‬ﺧ ﹾﻠﻮ‪‬ﺕ ﹶﺍ ‪‬ﺯ ﹶﺍﻏﹾﻴـﺎﺭ ﺑ‪‬ﺎﻳ‪‬ﺪ ﻧ‪‬ﻪ ِﺯﻳ‪‬ﺎﺭ‬

‫ﻱ ﺁﻣﺪ ﻧ‪‬ﻪ ‪‬ﺑﻬ‪‬ﺎﺭ‬ ‫ﭘ‪‬ﻮ ‪‬ﺳـﺘِﲔ ﺑ‪‬ﻬ ِﺮ ‪‬ﺩ ‪‬‬

‫)‪(٢‬‬

‫ﻼ ﺍﺧﺘﺎﺭ ﻗﺎﻉ ﺍﻟﺒﺌﺮ‪ ،‬ﺫﻟـﻚ ﻷﻥ ﺻـﻔﺎﺀ ﺍﻟﻘﻠـﺐ ﰲ‬ ‫ﺃﻱ‪ :‬ﻛﻞ ‪‬ﻣﻦ ﻛﺎﻥ ﻋﺎﻗ ﹰ‬ ‫ﺍﳋﻠﻮﺓ‪ .‬ﺇﻥ ﻇﻠﻤﺔ ﺍﻟﺒﺌﺮ ﺍﻟﺪﺍﻣﺴﺔ ﺧﲑ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﳋﻠﻖ‪ ،‬ﻓﻤﺎ ﺃﻓﻠﺢ ﻗﻂ ‪‬ﻣﻦ ﺍﻗﺘﻔﻰ‬ ‫ﺃﺛﺮ ﺍﳋﻠﻖ‪ .‬ﺃﻱ ﱂ ﻳﺼﻞ ﺍﻟﻨﻬﺎﻳﺔ ﻭﱂ ﻳﻄﻠﻊ ﻋﻠﻰ ﺍﻟﺴﺮ‪ .‬ﻭﺍﳋﻠﻮﺓ ﺩﻭﻥ ﺍﻷﻏﻴﺎﺭ ﻭﺍﺟﺒﺔ‪ ،‬ﻻ‬ ‫ﺩﻭﻥ ﺍﳌﻮﱃ‪ ،‬ﻓﺎﻟﻔﺮﺍﺀ ﻳ‪‬ﺮﺗﺪﻯ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺸﺘﺎﺀ ﻭﻟﻴﺲ ﺇﺑﺎﻥ ﺍﻟﺮﺑﻴﻊ‪.‬‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳋﻠﻮﺓ ﺗﻄﻬﲑ ﺑﻴﺖ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻷﻏﻴﺎﺭ‪ ،‬ﻭﺍﻟﺒﻘـﺎﺀ ﻣـﻊ‬ ‫ﳋﻠﻖ ﻭﺍﳌﻮﺻﻮﻟﺔ ﻣﻊ ﺍﳊـﻖ‬ ‫ﺍﳌﻮﱃ ﺩﺍﺋﻤﹰﺎ‪ .‬ﻓﺈﻥ ﺃﺻﺤﺎﺏ ﺍﻷﺭﻭﺍﺡ ﺍﻟﱵ ﻫﻲ ﺑﲔ ﺍ ﹶ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻛﺬﺍ ﺃﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﺗﺮﺍﻗﺐ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺣﱴ ﰲ ﺃﻗﺼﻰ‬ ‫ﻧﻘﺎﻁ ﺍﻟﻜﺜﺮﺓ‪ ،‬ﻳﻌﺪ‪‬ﻭﻥ ﻫﻢ ﰲ ﺍﳋﻠﻮﺓ ﺩﻭﻣﹰﺎ‪ .‬ﺑﻴﻨﻤﺎ ﺍﻟﺬﻱ ﻗﻀﻰ ﻋﻤﺮﻩ ﰲ ﺍﳋﻠـﻮﺓ‬ ‫ﻭﻋﺠﺰ ﻋﻦ ﺗﻄﻬﲑ ﻗﻠﺒﻪ ﻣﻦ ﺍﻷﻏﻴﺎﺭ ﻭﻗﻠ ِﻊ ﻣﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﻣﻨﻪ ﻭﺭﻣِﻴﻪ‪ ،‬ﻓﺨﻠﻮﺗـﻪ‬ ‫ﺍﳔﺪﺍﻉ ﻭﻫﺒﺎﺀ‪.‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻴﺲ ﰲ ﺍﳋﻠﻮﺓ ﺍﳌﺎﻭﺭﺍﺋﻴﺔ ﲡ ‪‬ﺮﺩ ﻋﻦ ﺍﳋﻠﻖ ﻭﺍﻋﺘﺰﺍﳍﻢ‪ ،‬ﻭﺣﺴﺐ‬ ‫‪ (١‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/١‬ﺹ‪/٦٦‬ﺏ‪.١٢٩٩-١٢٩٨‬‬ ‫‪ (٢‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/٢‬ﺹ‪/١٨٣‬ﺏ‪.٢٥‬‬

‫‪٥٧‬‬


‫ﺗﻌﺒﲑ ﻣﻮﻻﻧﺎ ﺍﻟﺮﻭﻣﻲ؛ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳋﻠﻮﺓ ﻛﺎﻟﻔﺮﺟـﺎﻝ‪ ،‬ﺇﺣـﺪﻯ‬ ‫ﺳﺎﻗﻴﻪ ﰲ ﺃﹸﻓﻖ ﺍﻟﻼﻫﻮﺕ ﻭﺍﻷﺧﺮﻯ ﰲ ﻗﻄﺐ ﺍﻟﻨﺎﺳﻮﺕ‪ ،‬ﻳﻌـﻴﺶ ﰲ ﻛـﻞ ﺁﻥ‬ ‫ﻋﺮﻭﺟﹰﺎ ﻭﻧـﺰﻭ ﹰﻻ ﺁﺧﺮ ﻣﻌﹰﺎ‪ .‬ﻭﻫﺬﻩ ﻫﻲ ﺍﳋﻠـﻮﺓ ﺍﳌﻌﺮﻭﻓـﺔ ﻟـﺪﻯ ﺍﻷﻧﺒﻴـﺎﺀ‬ ‫ﻭﺍﻷﺻﻔﻴﺎﺀ‪.‬‬ ‫ﻭﻗﺪ ﺃﻭﺣﻰ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺩﺍﻭﺩ ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺩﺍﻭﺩ ﻣـﺎﱄ ﺃﺭﺍﻙ ﻣﻨﺘﺒـﺬﹰﺍ‬ ‫ﳋﻠﻖ ﻣﻦ ﺃﺟﻠﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺩﺍﻭﺩ ﻛﻦ ﻳﻘﻈﺎﻧﹰﺎ ﻭﺍﺭﺗ ِﺪ‬ ‫ﺖﺍﹶ‬ ‫ﻭﺣﻴﺪﹰﺍ ؟ ﻗﺎﻝ‪ :‬ﺇﳍﻲ ﻗﻠﻴ ‪‬‬ ‫ﻟﻨﻔﺴﻚ ﺃﺧﺪﺍﻧﹰﺎ ﻭﻛﻞ ﺧﺪﻥ ﻻ ﻳﻮﺍﻓﻘﻚ ﻋﻠﻰ ﻣﺴﺮﰐ ﻓﻼ ﺗﺼﺎﺣﺒﻪ‪ (١).‬ﺃﻱ ﳌـﺎ‬ ‫ﻛﺎﻥ ﻫﺪﻓﻚ ﳓﻦ ﻭﻋﺰﻣﻚ ﰲ ﻣﻘﺮﻧﺎ ﻓﻼ ﺗﻔﺘﺢ ﻗﻠﺒﻚ ﻟﻐﲑﻧﺎ‪.‬‬ ‫ﺴﻦ ﻋﻼﻧﻴﺘﻨﺎ‪،‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺍﺟﻌﻞ ﺳﺮﻳﺮﺗﻨﺎ ﺧﲑﹰﺍ ﻣﻦ ﻋﻼﻧﻴﺘﻨﺎ ﻭﺃﺣ ِ‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺫﻭﻱ ﺍﻟﺼﺪﻕ ﻭﺍﻹﺣﺴﺎﻥ‪.‬‬

‫‪ (١‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻠﻐﺰﺍﱄ ‪.١٦٠ / ٢‬‬

‫‪٥٨‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﳊﺎﻝ‪ :‬ﻫﻮ ﻋﻴﺶ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﻋﻤﺎﻕ ﺫﺍﺗﻪ ﺑﻨﻔﺤﺎﺕ ﺗﺮﺩ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﻮﺏ‪،‬‬ ‫ﻭﺍﺳﺘﺸﻌﺎﺭﻩ ﺑﺘﻤﺎﻳﺰﺍﺕ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺼﺒﺎﺡ ﻭﺍﳌﺴﺎﺀ ﺍﻟـﱵ ﲡـﺮﻯ ﰲ ﺃﻓـﻖ‬ ‫ﺍﻟﻘﻠﺐ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻓﻬﻤﻮﺍ "ﺍﳊﺎﻝ" ﲟﺎ ﳛﻴﻂ ﺑﻘﻠﺐ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﻦ ﻃﺮﺏ ﺃﻭ ﺣﺰﻥ ﺃﻭ‬ ‫ﺑﺴﻂ ﺃﻭ ﻗﺒﺾ‪ ،‬ﻣﻦ ﻏﲑ ﺟﻬﺪ ﻭﺳﻌﻲ ﻣﻨﻬﻢ‪ ،‬ﻋﺒ‪‬ﺮﻭﺍ ﻋﻦ ﺩﻭﺍﻣﻪ ﻭﺍﺳــﺘﻘﺮﺍﺭﻩ‬ ‫ﺑـ"ﺍﳌﻘﺎﻡ"‪ ،‬ﻭﻋﻦ ﺯﻭﺍﻟﻪ ﻭﺫﻫﺎﺑﻪ ﺑـ"ﺍﻟﻨﻔﺴﺎﻧﻴﺔ"‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﳝﻜﻦ ﺃﻥ ‪‬ﻳﻄﻠﻖ ﻋﻠﻰ "ﺍﳊﺎﻝ" ﺃﻧﻪ ﻫﺒﺔ ﺇﳍﻴﺔ‪ ،‬ﻭﻧﻔﺤـﺎﺕ‬ ‫ﺍﻷﻧﺲ ﰲ ﺭﺑﻮﻉ ﺍﻟﻘﻠﺐ‪ .‬ﻭﻋﻠﻰ "ﺍﳌﻘﺎﻡ" ﺃﻧﻪ ﺑﻠﻮﻍ ﺍﻹﻧـﺴﺎﻥ ﻓﻄـﺮﺓ ﺛﺎﻧﻴـﺔ‪،‬‬ ‫ﺑﺎﺳﺘﻨﺸﺎﻗﻪ ﻫﺬﻩ ﺍﻟﻨﻔﺤﺎﺕ ﺑﺈﺭﺍﺩﺗﻪ ﻭﻋﺰﻣﻪ ﺣﱴ ﳝﻠﹼﻜﻬﺎ ﺫﺍ‪‬ﺗﻪ‪.‬‬ ‫ﻭ"ﺍﳊﺎﻝ"؛ ﻳﺸﲑ ﺇﱃ ﻣﺼﺪﺭ ﻛﻞ ﺷﻲﺀ ﺩﻭﻥ ﺳﺘﺎﺭ ﻭﺣﺠﺎﺏ‪ ،‬ﻛﻤـﺎ ﻫـﻮ ﰲ‬ ‫ﺍﳋﻠﻖ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﻨﻮﺭ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﻳﺬﻛﹼﺮ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ‪ ،‬ﺇﺫ ﻳـﺴﻮﻕ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﺑﺎﺳﺘﻤﺮﺍﺭ ﺇﱃ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺷ ‪‬ﺪ ﺭﻭﺣﻲ ﻭﰲ ﲢﺮﻳﺎﺕ ﺑﺪﻳﻠﺔ‪ .‬ﺑﻴﻨﻤﺎ "ﺍﳌﻘﺎﻡ" ﻳﻘﺮﺭ ﻣﺎ‬ ‫ﻳﻘﺮﺭ ﺿﻤﻦ ﻣﻨﺸﻮﺭ ﺑﻠﻮﺭﻱ ﻣﺜﻘﻞ ﺑﻀﺒﺎﺏ ﺍﳉﻬﺪ ﻭﺩﺧﺎﻥ ﺍﻟﺴﻌﻲ‪ ،‬ﻓﲑﺑﻂ ﺍﳊﻘﻴﻘـﺔ‬ ‫ﺑﻌﺮﺵ ﻛﻤﺎﻻﺗﻪ‪ .‬ﻭﳍﺬﺍ ﻓﺎﻟﺸﻌﻮﺭ ﻭﺍﳊﺪﺱ ﺑﺎﻟﻮﺍﺭﺩﺍﺕ ﺍﻟﱵ ﺗﺮﺩ ﻋﻠﻰ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺷـ ‪‬ﻖ‬ ‫ﺖ ﻛﻨـﺰﹰﺍ" ‪‬ﻳ ‪‬ﻌﺪ‪‬‬ ‫ﻃﺮﻳﻖ ﺻﺎﺋﺐ ﺁﺧﺮ ﻛﻞ ﳊﻈﺔ‪ ،‬ﺇﱃ ‪‬ﻣﻦ ﻋ‪‬ﺮﻑ ﰲ ﺍﻟﻘﻠﻮﺏ ﺑـ"ﻛﻨ ‪‬‬ ‫ﻃﻮﺭﹰﺍ ﺃﻛﺜﺮ ﺇﻛﺮﺍﻣﹰﺎ ﻣﻦ ﻭﺍﺭﺩﺍﺕ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺣﻈﻮﻅ ﺗﻌﺮﻳﻒ ﺃﻧﻔـﺴﻨﺎ ﻭﺍﻟﺘﻌـﺒﲑ‬ ‫‪٥٩‬‬


‫ﷲﻻ‬ ‫ﺣﺴﺐ ﻟﻮﻧﻨﺎ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﻓﻘﺪ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺍﻟـﺼﺎﺩﻕ ﺍﳌـﺼﺪﻭﻕ ‪ِ) :‬ﺇﻥﱠ ﺍ َ‬ ‫‪‬ﻳ‪‬ﻨﻈﹸﺮ‪ِ ‬ﺇﻟﹶﻰ ﹶﺃ ‪‬ﺟﺴ‪‬ﺎ ِﺩ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﻻ ِﺇﻟﹶﻰ ﺻ‪ ‬ﻮ ِﺭﻛﹸ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ‪‬ﻨﻈﹸﺮ‪ِ ‬ﺇﻟﹶﻰ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ()‪ (١‬ﻣﺬﻛﹼﺮﹰﺍ ﲟﺎ ﻫﻮ‬ ‫ﺍﳌﻬﻢ ﻟﺪﻯ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻃﺎﻟﺒﹰﺎ ﺗﻮﺟﻴﻪ ﺍﳌﺮﺁﺓ ﺇﱃ ﺍﻟﺘﺠﻠﻲ‪ ،‬ﺣﻴﺚ ﺍﶈﺮﺍﺏ ﺍﻟـﺬﻱ‬ ‫ﻳﻨﺒﻐﻲ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ‪.‬‬ ‫ﷲ ﻻ ‪‬ﻳ‪‬ﻨﻈﹸﺮ‪ِ ‬ﺇﻟﹶـﻰ‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺫﻛﺮ ﺍﻷﻋﻤﺎﻝ ﻣﻊ ﺍﻟﻘﻠﻮﺏ ﻓﻘﺎﻝ )ِﺇﻥﱠ ﺍ َ‬ ‫ﻼ‬ ‫ﺻ‪ ‬ﻮ ِﺭﻛﹸ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻣﻮ‪‬ﺍِﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ‪‬ﻨﻈﹸﺮ‪ِ ‬ﺇﻟﹶﻰ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﻋﻤ‪‬ﺎِﻟ ﹸﻜ ‪‬ﻢ()‪ (٢‬ﺗﻜﺮﻣﺔ ﻭﺗﻔـﻀ ﹰ‬ ‫ﻟﻠﻤﻘﺎﻡ‪ ،‬ﻷﺟﻞ ﺩﻭﺍﻡ ﺍﳊﺎﻝ ﺍﳌﻮﺻﻞ ﺇﻟﻴﻪ‪.‬‬ ‫"ﺍﳊﺎﻝ" ﻫﻮ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﱵ ﺗﺮﺩ ﺗﺘﺮﻯ ﰲ ﺃﻭﻗﺎﺕ ﻣﻮﺍﻓﻘﺔ ﳌﺮﺍﺩ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ‬ ‫ﺍﳌﻄﻠﻘﺔ‪ ..‬ﻭﳎﺎﻝ ﺍﻧﺘﺸﺎﺭ ﻫﺬﻩ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺃﻓﻖ ﺍﻟﻘﻠـﺐ‪ ..‬ﻭﺍﻟـﺸﻌﻮﺭ ﻭﺍﳊـﺲ‬ ‫ﻳﻘﺘﻨﺼﺎ‪‬ﺎ ﻭﻳﻔﺮﻏﺎ‪‬ﺎ ﰲ ﻗﺎﻟﺐ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻓـ"ﺍﳌﻘﺎﻡ" ﺍﻟﺬﻱ ﻫﻮ ﻣﺮﺗﺒﺔ ﻗـﺪ‬ ‫ﺳﻜﻨ ‪‬‬ ‫ﺖ ﻣﻮﺟﺎ‪‬ﺗﻪ ﻭﺍﺳﺘﻘﺮﺕ‪ ،‬ﻳﻘﺎﺑﻠﻪ "ﺍﳊﺎﻝ" ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺷﺒﻜﺔ ﺍﻟﺘﺄﺭﺟﺢ ﺑـﲔ‬ ‫ﺍﳌ ‪‬ﺪ ﻭﺍﳉﺰﺭ ﻭﺍﳌﺮﺗﺒﻂ ﺑﺎﳌﻘﺪﺭﺍﺕ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻓﻜﻞ ﻇﻬﻮﺭ ﻭﻭﺭﻭﺩ ﻳﺄﰐ ﰲ ﺇﻃﺎﺭ ﺁﺧﺮ‬ ‫ﳜﺘﻠﻒ ﻋ ‪‬ﻤﺎ ﻗﺒﻠﻪ‪ ،‬ﻳﻈﻬﺮ ﻭﳜﺘﻔﻲ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻛـﺎﳊﺰﻡ ﺍﻟـﻀﻮﺋﻴﺔ ﺍﳌﺨﺘﻠﻔـﺔ ﰲ‬ ‫ﺍﻷﻃﻮﺍﻝ ﻭﺍﻷﻟﻮﺍﻥ ﺍﻵﺗﻴﺔ ﻣﻦ ﺍﻟﺸﻤﺲ‪.‬‬ ‫ﻓﺎﻷﺭﻭﺍﺡ ﻭﺍﳌﺸﺎﻋﺮ ﺍﳌﺘﻨﺒﻬﺔ ﻟﻠﻤﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﺗﺮﻯ ﲤﻮﺟﺎﺕ "ﺍﳊﺎﻝ" ﻋﻠـﻰ‬ ‫ﺭﺑﻮﻉ ﺍﻟﻘﻠﺐ‪ ،‬ﻣﺜﻠﻤﺎ ﺗﺮﻯ ﺍﻧﻌﻜﺎﺳﺎﺕ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﺣﺒﺎﺑﺎﺕ ﺍﳌـﺎﺀ‪ ،‬ﺗﺮﺍﻫـﺎ‬ ‫ﻭﺗﺘﺤﺴﺴﻬﺎ ﻭﺗﻘﺎﺑﻠﻬﺎ ﺑﺈﺩﺭﺍﻛﺎﺕ ﳐﺘﻠﻔﺔ ﻣﺘﻨﻮﻋﺔ‪ .‬ﻓﺎﻟﺬﻳﻦ ﱂ ﺗ‪‬ﻨ ﹼﻈﻢ ﻗﻠﻮ‪‬ﺑﻬﻢ ﺗﻨﻈﻴﻤﹰﺎ‬ ‫ﲟﻌﻴﺎﺭ ﺩﻗﻴﻖ ﻭﻇﻠﺖ ﺃﺭﻭﺍ ‪‬ﺣﻬﻢ ﻣﻨﻘﻄﻌﺔ ﻋﻦ ﻋﻮﺍﳌﻬﺎ‪ ،‬ﺭﲟﺎ ﻳﻌﺪ‪‬ﻭﻥ ﻫﺬﻩ ﺍﻷﻣـﻮﺭ‬ ‫‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﱪ ‪.٣٣‬‬ ‫‪ (٢‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﱪ ‪٣٤‬؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺰﻫﺪ ‪ ،٩‬ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٥٣٩ ،٢٨٥/٢‬‬

‫‪٦٠‬‬


‫ﺃﻭﻫﺎﻣﹰﺎ ﻭﺧﻴﺎﻻﺕ‪ ،‬ﰲ ﺣﲔ ﺃ‪‬ﺎ ﺃﺣﻖ ﺍﳊﻘﺎﺋﻖ ﻭﺃﺟﻠﻰ ﺍﻟﻈﻮﺍﻫﺮ ﻟـﺪﻯ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺑﻨﻮﺭ ﺍﳊﻖ ﺍﳌﺒﲔ‪.‬‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺃﻋﻈﻢ ﻣﻦ ﺣﻈﻲ ﺑـ"ﺍﳊﺎﻝ" ‪ ‬ﻳﺮﻯ ﺳﺎﺑﻖ ﺣﺎﻟﻪ ﺩﻭﻥ ﺣﺎﺿﺮﻩ‬ ‫ﷲ ِﺇِﻧّـﻲ‬ ‫ﺯﻳ‪‬ﻦ ﺍﷲ ﻗﻠﻮﺑﻨﺎ ﺑﻨﻮﺭ ﺫﻟﻚ ﺍﳊﺎﻝ ﺍﻷﻭﻃﺄ‪ -‬ﻓﺈﻧﻪ ﻛـﺎﻥ ﻳﻘـﻮﻝ‪) :‬ﻭ‪‬ﺍ ِ‬‫)‪(١‬‬ ‫ﺏ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﻓِﻲ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ِﻡ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ِﻣ ‪‬ﻦ ‪‬ﺳ‪‬ﺒ ِﻌ ‪‬‬ ‫َﻷ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪ ‬ﺍ َ‬ ‫ﲔ ‪‬ﻣ ‪‬ﺮ ﹰﺓ(‪.‬‬ ‫ﷲ ‪‬ﻭﹶﺃﺗ‪‬ﻮ ‪‬‬ ‫ﺃﺟﻞ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻔﻜﺮ ﺫﻟﻚ ﺍﻟﻘﻠﺐ ﺍﻟﻄﺎﻫﺮ ﺍﳌﻄ ‪‬ﻬﺮ ﻏﲑ ﻫﺬﺍ ﺍﻟﺘﻔﻜﲑ ﰲ‬ ‫ﺳﻔﺮﺗﻪ ﺍﻷﺑﺪﻳﺔ ﺍﳌﺘﻮﺟﻬﺔ ﺇﱃ ﺍﻟﻼﻣﺘﻨﺎﻫﻲ ﻭﺷﻌﻮﺭﻩ ﺑﺎﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻨﻮﺭ ﺍﻷﺑـﺪﻱ‬ ‫ﻭﺍﻟﱪﺍﻕ ﺍﻷﺑﺪﻱ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﻳﺎ ﳏ ‪‬ﻮﻝ ﺍﳊﻮﻝ ﻭﺍﻷﺣﻮﺍﻝ ﺣﻮ‪‬ﻝ ﺣﺎﻟﻨﺎ ﺇﱃ ﺃﺣﺴﻦ ﺍﳊﺎﻝ‪،‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻳﺎ ﺭ ‪‬‬ ‫ﺏ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻷﺧﻴﺎﺭ‪.‬‬

‫‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺪﻋﻮﺍﺕ ‪٣‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﳏﻤﺪ؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻷﺩﺏ ‪.٥٧‬‬

‫‪٦١‬‬


‫א‪‬‬

‫‪ ‬‬

‫‪‬‬

‫"ﺍﻟﻘﻠﺐ ﺑﻴﺖ ﺍﷲ ﻃﻬ‪‬ﺮﻩ ﳑﺎ ﺳــﻮﺍﻩ‬ ‫ﻟﻴﻨـﺰﻝ ﺍﻟﺮﲪﻦ ﰲ ﺍﻟﻠﻴﺎﱄ ﻋﻠﻰ ﻗﺼﺮﻩ"‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺣﻘﻲ‬ ‫ﺍﻟﻘﻠﺐ ﻫﻮ ﺍﻟﻘﻠﺐ ﺍﳌﻌﺮﻭﻑ ﺃﻭ ﺍﻟﻔﺆﺍﺩ‪ ،‬ﻭﻳﺴﺘﻌﻤﻞ ﲟﻌﻨﻴﲔ ﺍﺛﻨﲔ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺍﻟﻌﻀﻮ ﺍﳊﻴﻮﻱ ﺍﳉﻠﻴﻞ‪ ،‬ﺍﳌﻮﺩ‪‬ﻉ ﰲ ﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ ﻣﻦ ﺍﻟﺼﺪﺭ‪،‬‬ ‫ﲢﺖ ﺍﻟﺜﺪﻱ ﺍﻷﻳﺴﺮ‪ ،‬ﺍﻟﺸﺒﻴﻪ ﺑﺎﳌﺨﺮﻭﻁ ﺍﻟﺼﻨﻮﺑﺮﻱ‪ .‬ﻳﺘﻤﻴ‪‬ﺰ ﻋﻦ ﲨﻴـﻊ ﻣـﺎ ﰲ‬ ‫ﺍﳉﺴﺪ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‪ ،‬ﰲ ﺗﺮﻛﻴﺒﻪ ﻭﻧﺴﻴﺠﻪ‪ ،‬ﺣﻴﺚ ﳛﺘﻮﻱ ﻋﻠﻰ ﺃﺫﻳﻨﲔ ﻭﺑﻄﻴﻨﲔ‬ ‫ﺧﺎﺭﻗﲔ‪ .‬ﻭﻟﻜﻮﻧﻪ ﻣﺮﻛﺰﹰﺍ ﳉﻤﻴﻊ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﺣﺎﺳﻴﺲ‪ ،‬ﻭﻣﺮﺟﻌﹰﺎ ﳉﻤﻴﻊ ﺍﻟﻌﺮﻭﻕ‬ ‫ﻭﺍﻷﻋﺼﺎﺏ‪ ،‬ﻭﻣﺘﺤﺮﻛﹰﺎ ﺑﺬﺍﺗﻪ ﲞﻼﻑ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻬﻮ ﻋﻀﻮ ﺣﻴـﻮﻱ‬ ‫ﺟﺪﺍﹰ‪ ،‬ﺇﺫ ﻳﺘﺤﺮﻙ ﻛﺎﶈﺮﻙ ﺍﻵﱄ‪ ،‬ﰲ ﻓﻌﺎﻟﻴﺔ ﺷﺒﻴﻬﺔ ﺑﺎﳌﻀﺨﺔ ﺍﳌﺎﺻﺔ ﺍﻟﻜﺎﺑﺴﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺜﺎﱐ‪ :‬ﻓﻬﻮ ﻧﻈﲑ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﺜﻴﻠﻪ‪ ،‬ﻭﺑ‪‬ﻌﺪ‪‬ﻩ ﺍﳌﻠﻜﻮﰐ‪ ،‬ﻭﻫﻮ ﻣﺮﻛﺰ ﺍﻟـﺸﻌﻮﺭ‬ ‫ﻭﺍﻹﺩﺭﺍﻙ‪ ،‬ﻭﺍﻟﺘﺤﺴﺲ‪ ،‬ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﻗﻮﺓ ﺍﻹﺭﺍﺩﺓ‪ .‬ﻭﻫﻮ ﻟﻄﻴﻔﺔ ﺭﻭﺣﺎﻧﻴـﺔ ﻳـﺴﻤﻴﻬﺎ‬ ‫ﺍﳌﺘﺼﻮﻓﻮﻥ‪" :‬ﺍﳊﻘﻴﻘﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ" ﻭﺍﻟﻔﻼﺳﻔﺔ‪" :‬ﺍﻟﻨﻔﺲ ﺍﻟﻨﺎﻃﻘﺔ"‪ .‬ﻭﺣﻘﻴﻘﺔ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﻫﻮ ﻫﺬﺍ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺬﺍ ﺍﻟﺒ‪‬ﻌـﺪ ﺍﳌﻌﻨـﻮﻱ‪ ،‬ﺍﺳـﻢ "ﺍﻟﻌـﺎﱂ"‬ ‫ﻭ"ﺍﻟﻌﺎﺭﻑ" ﻭ"ﺍﳌﺪﺭﻙ"‪ .‬ﻭﺍﻟﺮﻭﺡ ﺃﺳﺎﺱ ﻫﺬﻩ ﺍﻟﻠﻄﻴﻔﺔ ﻭﺑﺎﻃﻨـﻬﺎ‪ ،‬ﺃﻣـﺎ ﺍﻟـﺮﻭﺡ‬ ‫ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﻓ ‪‬ﻤ ‪‬ﺮﻛ‪‬ﺒﻬﺎ‪ .‬ﻫﺬﻩ ﺍﻟﻠﻄﻴﻔﺔ ﻫﻲ ﻣﻮﺿﻊ ﺧﻄﺎﺏ ﺍﷲ ﻭﺍﳌﻄﺎﻟﹶﺒـﺔ ﺑﺘﺤﻤـﻞ‬ ‫‪٦٢‬‬


‫ﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﳌﻌﺎﻗﹶﺒﺔ ﻭﺍﳌﻜﺎﻓﺄﺓ ﻛﺬﻟﻚ‪ ،‬ﻭﻫﻲ ﺍﳌﺘﻌﺎﻟﻴـﺔ ﺑﺎﳍﺪﺍﻳـﺔ ﻭﺍﳌﺘﺮﺩﻳـﺔ‬ ‫ﺑﺎﻟﻀﻼﻟﺔ‪ ،‬ﻓﺘﺼﺒﺢ ﻋﺰﻳﺰ ﹰﺓ ﺃﻭ ﺗﺒﺪﻭ ﻣﻬﺎﻧ ﹰﺔ‪ ،‬ﻭﻫﻲ "ﺍﳌﺮﺁﺓ ﺍ‪‬ﻠ ‪‬ﻮﺓ" ﻟﻠﻤﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ‪.‬‬ ‫ﺍﻟﻘﻠﺐ ﻟﻪ ﺧﺎﺻﻴﺔ ﺍﳌ ِﺪ ِﺭﻙ ﻭﺍﳌﺪﺭ‪‬ﻙ‪ ،‬ﻭﺑﻮﺳﺎﻃﺘﻪ ﻳﺪﺧﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺭﻭﺣـﻪ‬ ‫ﻭﺟﺴﻤﻪ ﻭﻋﻘﻠﻪ‪ ،‬ﻓﺎﻟﻘﻠﺐ ﲟﺜﺎﺑﺔ ﻋﲔ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺍﻟﺒﺼﲑﺓ ﻧﻈﺮ‪‬ﻩ ﺣـﺴﺐ ﺩﻧﻴـﺎﻩ‪،‬‬ ‫ﻭﺍﻟﻌﻘﻞ ﺭﻭﺣﻪ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ ﻓﺎﻋﻠﻴﺘﻪ ﺍﻟﺪﺍﺧﻠﻴﺔ‪.‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﻧﻘﻮﻝ "ﺍﻟﻔﺆﺍﺩ" ﺑﺼـﻮﺭﺓ ﻋﺎﻣﺔ ﻧﻘﺼﺪ ﺑﻪ ﻫﺬﺍ ﺍﻟﻘﻠـﺐ ﺍﻟﺜـﺎﱐ‪- .‬‬ ‫ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﻋﻦ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺃﺣﺪﳘﺎ ﺑﺪ ﹰﻻ ﻋﻦ ﺍﻵﺧﺮ ﳎـﺎﺯﹰﺍ‪-‬‬ ‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺛﻴﻘﺔ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺎﻟﻘﻠﺐ ﺍﳉﺴﻤﺎﱐ‪ .‬ﺃﻣﺎ ﻛﻴﻔﻴـﺔ ﻫـﺬﻩ‬ ‫ﺍﻟﻌﻼﻗﺔ ﻓﻘﺪ ﺷﻐﻠﺖ ﻛﺜﲑﹰﺍ ﺍﻟﻔﻼﺳﻔﺔ ﻭﺣﻜﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻣﻨﺬ ﺍﻟﻘﺪﻡ‪ .‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ‬ ‫ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻋﻼﻗﺔ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺃﻡ ﺑﺎﻟﻮﺍﺳﻄﺔ‪ ،‬ﺃﻡ ﺑﻔﻌﺎﻟﻴﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﺃﻡ ﻣﺮﺗﺒﻄﺔ ﺑﻘﺎﺑﻠﻴﺘـﻪ‪،‬‬ ‫ﻓﺈﻥ ﻣﺎ ﳓﻤﻠﻪ ﰲ ﺻﺪﺭﻧﺎ ﻣﻦ ﺍﻟﻘﻠﺐ ﺍﻟﻈﺎﻫﺮﻱ ﻭﻫﻮ ﺍﻟﻠﺤﻢ ﺍﻟـﺼﻨﻮﺑﺮﻱ ﺍﻟـﺸﻜﻞ‪،‬‬ ‫ﻭﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﱵ ﻫﻲ ﺭﻣﺰ ﺇﻧﺴﺎﻧﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻨﺒﻊ ﺣﻴﺎﺓ ﲨﻴﻊ ﻣﺸﺎﻋﺮﻩ‪ ،‬ﳘﺎ ﺑﻼ‬ ‫ﺷﻚ ﻭﺟﻬﺎﻥ ﳊﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻬﻤﺎ ﻣﺘﺪﺍﺧﻼﻥ ﻣﻨﺪﳎﺎﻥ‪ .‬ﻭﻟﻜﻦ ﻛﻴﻔﻴﺔ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ‬ ‫ﻭﺍﻻﺭﺗﺒﺎﻁ ﻳﻌﺘﺮﻳﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻀﺒﺎﺑﻴﺔ ﻭﺍﻟﻐﻤﻮﺽ ﻛﻤﺎ ﻫﻲ ﰲ ﺍﻟﻘﻠـﺐ ﻭﺍﻟـﺮﻭﺡ‬ ‫ﻭﺍﻟﻌﻘﻞ ﻭﺍﻹﺩﺭﺍﻙ‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﳌﺮﺍﺩ ﻋﻠﻰ ﺍﻷﻏﻠﺐ ﺣﻴﺜﻤﺎ ﺟﺎﺀ "ﺍﻟﻘﻠﺐ" ﰲ ﺍﻟﻘـﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻵﺩﺍﺏ ﻭﺍﻟﺘﺼﻮﻑ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳌﻘـﺼﻮﺩ ﰲ‬ ‫ﺃﻫﺪﺍﻑ ﺍﻟﻘﻠﺐ ﺍﳊﻘﻴﻘﻴﺔ ﻭﻋﻠﺘﻪ ﺍﻟﻐﺎﺋﻴﺔ ﺍﻟﱵ ﻫﻲ ﺍﻹﳝﺎﻥ ﻭﻣﻌﺮﻓﺔ ﺍﷲ ﻭﳏﺒـﺔ ﺍﷲ‬ ‫ﻭﺍﻟﺬﻭﻕ ﺍﻟﺮﻭﺣﺎﱐ‪.‬‬ ‫ﺍﻟﻘﻠﺐ‪ ،‬ﺟﻮﻫﺮ ﻧﻮﺭﺍﱐ ﻋﺠﻴﺐ‪ ،‬ﺫﻭ ﺟﻬﺘﲔ‪ ،‬ﻳﻨﻈﺮ ﺑﺎﻷﻭﱃ ﺇﱃ ﻋـﺎﱂ ﺍﻷﺭﻭﺍﺡ‬ ‫‪٦٣‬‬


‫ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻭﺑﺎﻷﺧﺮﻯ ﺇﱃ ﻋﺎﱂ ﺍﻷﺟﺴﺎﻡ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳉﺴﻢ ﻗﺪ ﺍﻧﻘﺎﺩ ﻷﻣﺮ ﺍﻟﺮﻭﺡ ﺿﻤﻦ‬ ‫ﺍﻷﻭﺍﻣﺮ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﻮ ِّﺣﺪﺓ‪ ،‬ﻓﺎﻟﻘﻠﺐ ﳛﻤﻞ ﺍﻟﻔﻴﻮﺿﺎﺕ ﺍﻟﱵ ﺃﺧﺬﻫﺎ ﺑﻮﺳـﺎﻃﺔ ﻋـﺎﱂ‬ ‫ﺍﻷﺭﻭﺍﺡ ﺇﱃ ﺍﻟﺒﺪﻥ ﻭﺍﳉﺴﻢ‪ ،‬ﻓﻴﺜﲑ ﻓﻴﻪ ﻧﺴﺎﺋﻢ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ‪.‬‬ ‫ﺍﻟﻘﻠﺐ‪ ،‬ﻣﻮﺿﻊ ﻧﻈﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻛﻤﺎ ﻋ ‪‬ﱪ ﻋﻨﻪ ﺍﻟﻘـﺪﻣﺎﺀ‪ .‬ﲟﻌـﲎ ﺃﻥ ﺍﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻳﻨﻈﺮ ﺇﱃ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﳚﺮﻱ ﻣﻌﺎﻣﻠﺘﻪ ﻣﻌﻪ ﻭﻓﻖ ﻗﻠﺒﻪ ﻛﻤﺎ ﺟـﺎﺀ ﰲ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ "… ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ‪‬ﻨﻈﹸﺮ‪ِ ‬ﺇﻟﹶﻰ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ")‪ (١‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻘﻠﺐ ﻛﺎﻟﻘﻠﻌﺔ‬ ‫ﺍﳊﺼﻴﻨﺔ ﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺰﺍﻳﺎ ﺍﳊﻴﺎﺗﻴﺔ ﻟﻺﻧﺴﺎﻥ ﻛﺎﻟﻌﻘﻞ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠـﻢ ﻭﺍﻟﻨﻴـﺔ‬ ‫ﻭﺍﻹﳝﺎﻥ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﻘﺮﺑﺔ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻘﻠﺐ ﺣﻴﹰﺎ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻓﻬﺬﻩ ﺍﳌﺸﺎﻋﺮ ﺗﻜـﻮﻥ‬ ‫ﺣﻴﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺇﻥ ﺧﺮﺏ ﻭﺍ‪ ‬ﺪ ﺑﺒﻌﺾ ﺍﳌﻬﻠﻜﺎﺕ ﺗﻌـﺴ‪‬ﺮ ﺩﻭﺍﻡ ﺣﻴﺎﺗﻴـﺔ ﻫـﺬﻩ‬ ‫ﺍﻟﻠﻄﺎﺋﻒ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻭﻗﺪ ﻟﻔﺖ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ‪ ‬ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﻣﻜﺎﻧﺔ ﺍﻟﻘﻠﺐ‬ ‫ﺖ‬ ‫ﺤ ‪‬‬ ‫ﻀ ‪‬ﻐ ﹰﺔ ِﺇﺫﹶﺍ ﺻ‪‬ـﹶﻠ ‪‬‬ ‫ﺴ ِﺪ ﻣ‪‬ـ ‪‬‬ ‫ﺠ‪‬‬ ‫ﰲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﻭﺃﳘﻴﺘﻪ ﺑﻘﻮﻟﻪ‪) :‬ﹶﺃﻻ ‪‬ﻭِﺇﻥﱠ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫)‪(٢‬‬ ‫ﺐ(‪.‬‬ ‫ﺴﺪ‪ ‬ﹸﻛﻠﱡ ‪‬ﻪ ﹶﺃﻻ ‪‬ﻭ ِﻫ ‪‬ﻲ ﺍﹾﻟ ﹶﻘ ﹾﻠ ‪‬‬ ‫ﺠ‪‬‬ ‫ﺴ ‪‬ﺪ ﺍﹾﻟ ‪‬‬ ‫ﺕ ﹶﻓ ‪‬‬ ‫ﺴ ‪‬ﺪ ‪‬‬ ‫ﺴﺪ‪ ‬ﹸﻛﻠﱡ ‪‬ﻪ ‪‬ﻭِﺇﺫﹶﺍ ﹶﻓ ‪‬‬ ‫ﺠ‪‬‬ ‫ﺻﹶﻠ ‪‬ﺢ ﺍﹾﻟ ‪‬‬ ‫‪‬‬ ‫ﻭﺍﳉﺎﻧﺐ ﺍﻷﻫﻢ ﻣﻦ ﻫﺬﺍ ﻫﻮ ﺩﻻﻟﺔ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﳊﻖ ﺗﻌﺎﱃ ﲟﺎ ﰲ ﻣﺎﻫﻴﺘﻪ ﻣﻦ‬ ‫ﻧﻘﻄﱵ ﺍﻻﺳﺘﻨﺎﺩ ﻭﺍﻻﺳﺘﻤﺪﺍﺩ‪ ،‬ﻭﺫﻟﻚ ﲟﺎ ﻳﻮﺭﺩ ﻋﻠﻰ ﻭﺟﺪﺍﻥ ﺍﻹﻧﺴﺎﻥ ﺩﻭﻣﹰﺎ ﻣـﺎ‬ ‫ﻼ‪ ،‬ﺑﻠﺴﺎﻥ ﺍﳊﺎﺟﺔ ﻭﺍﻻﺳـﺘﺠﺎﺑﺔ‪ ،‬ﺣـﱴ‬ ‫ﺏ ﺍﻟﻮﺟﻮﺩ ﻣﻔﺼ ﹰ‬ ‫ﺿﺤﻪ ﻛﺘﺎ ‪‬‬ ‫ﻳﻌ ِّﺮﻓﻪ ﻭﻳﻮ ِّ‬ ‫‪‬ﻳﻠﻔﺖ ﺍﻷﻧﻈﺎﺭ ﳍﺬﺍ ﺍﻟ‪‬ﺒﻌﺪ ﺍﻟﻼﻫﻮﰐ ﻟﻠﻘﻠﺐ ﺑﻜﻼﻡ ﹼﻃﻴـﺐ ﻳ‪‬ـﺮﻭﻯ ﻛﺤـﺪﻳﺚ‬ ‫ﺷﺮﻳﻒ‪ (٣)،‬ﻭﻋﺒ‪‬ﺮ ﻋﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻘﻲ ﻧﻈﻤﹰﺎ ﺑﺎﻵﰐ‪:‬‬ ‫"ﻗﺎﻝ ﺍﳊﻖ‪ :‬ﻻ ﻳﺴﻌﲏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‬ ‫‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﱪ ‪.٣٤‬‬ ‫‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﳝﺎﻥ ‪٣٩‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳌﺴﺎﻗﺎﺓ ‪.١٠٧‬‬ ‫‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪٢٥٥/٢‬؛ ﻭﺇﱃ ﻣﻌﲎ ﻗﺮﻳﺐ ﻟﻠﻌﺒﺎﺭﺓ ﰲ ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ ﻟﻠﻄﱪﺍﱐ ‪.١٩/٢‬‬

‫‪٦٤‬‬


‫ﺠﻢ‪ ‬ﺍﻟﻘﻠﺐ ﻋﺮﻓﻪ )ﻛﻨـﺰﹰﺍ("‪.‬‬ ‫ﻣﻨ ‪‬‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﻟﻠﻘﻠﺐ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻔﺼﻴﺢ‪ ،‬ﺍ‪‬ﻠﹼﻰ‪ ،‬ﺍﻟﺼﺎﺩﻕ ﺍﻟﺬﻱ ﻻ ﻳﻜـﺬﺏ‬ ‫ﻗﻄﻌﺎﹰ‪ ،‬ﻋ ‪‬ﺪ ﻣﻠﻜﻮﺗﹰﺎ ﹸﳌﻠﻚ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻧ‪‬ﻈﺮ ﺇﻟﻴﻪ ﺃﻧﻪ ﺃﺷﺮﻑ ﻣﻦ ﺍﻟﻜﻌﺒﺔ‪ ،‬ﻭﻏﺪﺍ ﺍﳋﻄﻴﺐ‬ ‫ﺍﻟﻔﺮﻳﺪ ﰲ ﺑﻴﺎﻥ ﺍﳊﻘﻴﻘﺔ ﺍﻹﳍﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﱵ ﺗﻌﺒ‪‬ﺮ ﻋﻨﻬﺎ ﺍﻷﻛﻮﺍﻥ ﻗﺎﻃﺒﺔ‪.‬‬ ‫ﺍﻟﻘﻠﺐ‪ ،‬ﻛﺎﻟﻘﻠﻌﺔ ﺍﳊﺼﻴﻨﺔ ﻟﺼﺤﺔ ﺍﻟﻔﻜﺮ ﻭﺍﺳﺘﻘﺎﻣﺘﻪ ﻭﺻﺤﺔ ﺍﻟﺘﺼﻮﺭ ﻭﻭﺿﻮﺣﻪ‬ ‫ﻭﺻﺤﺔ ﺍﻟﺮﻭﺡ ﻭﻧﻘﺎﺋﻬﺎ‪ ،‬ﺑﻞ ﺣﱴ ﻟﺼﺤﺔ ﺍﻟﺒﺪﻥ ﻭﺳﻼﻣﺘﻪ‪ .‬ﻓﻤﺸﺎﻋﺮ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺎﺩﻳﺔ‬ ‫ﻭﺍﳌﻌﻨﻮﻳﺔ ﲢﺘﻤﻲ ‪‬ﺬﻩ ﺍﻟﻘﻠﻌﺔ ﻭ‪‬ﺗﺼﺎﻥ ‪‬ﺎ‪ .‬ﻟﺬﺍ ﻓﺎﻟﻘﻠﺐ ﺍﻟﺬﻱ ﳛﻮﺯ ﻫﺬﻩ ﺍﻷﳘﻴﺔ ﻻ ﺑﺪ‬ ‫ﻟﻪ ﻣﻦ ﻣﻮﺿﻊ ﻣﺮﺍﻗﺒﺔ ﻭ ‪‬ﺣﺠ‪‬ﺮ ﺻﺤﻲ ﻭﻣﻨﺘﺠﻊ‪ .‬ﺫﻟﻚ ﻷﻧﻪ ﻟﻄﻴﻔـﺔ ﻋـﺴﲑ ﺟـﺪﹰﺍ‬ ‫ﺿﻤﺎﺩﻫﺎ ﺇﺫﺍ ‪‬ﺟﺮﺣﺖ ﺑﻞ ﺃﻋﺴﺮ ﻣﻨﻪ ﺇﺣﻴﺎﺅﻫﺎ ﺇﺫﺍ ﻣﺎﺗﺖ‪ .‬ﻟﺬﺍ ﻳﻮﺻﻴﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫‪‬ﺬﺍ ﺍﻟﺪﻋﺎﺀ‪  :‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻻ ‪‬ﺗ ِﺰ ﹾ‬ ‫ﻍ ﹸﻗﻠﹸﻮ‪‬ﺑﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﺇ ﹾﺫ ‪‬ﻫ ‪‬ﺪ‪‬ﻳ‪‬ﺘﻨ‪‬ﺎ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (٨ :‬ﻭﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ‬ ‫ﳊﺠﺮ ﺍﻟﺼﺤﻲ ﻭﺍﳊﻤﺎﻳﺔ ﺣﻴﺚ ﻳﺪﻋﻮ ﻣﺮﺍﺭﹰﺍ ﺻﺒﺎﺡ ﻣﺴﺎﺀ ﻣﺘﻀﺮﻋﹰﺎ‬ ‫‪ ‬ﻳﺬﻛﹼﺮﻧﺎ ‪‬ﺬﺍ ﺍ ﹶ‬ ‫)‪(١‬‬ ‫ﻚ(‪.‬‬ ‫ﺖ ﹶﻗﹾﻠﺒِﻲ ‪‬ﻋﹶﻠﻰ ﺩِﻳِﻨ ‪‬‬ ‫ﺏ ﹶﺛِّﺒ ‪‬‬ ‫ﺐ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ِ‬ ‫ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﻳ‪‬ﺎ ‪‬ﻣ ﹶﻘِّﻠ ‪‬‬ ‫ﻧﻌﻢ‪ ،‬ﺍﻟﻘﻠﺐ ﻳﺆﺩﻱ ﻭﻇﻴﻔﺔ ﺟﺴﺮ ﻣﻬﻢ ﰲ ﺑﻠﻮﻍ ﲨﻴﻊ ﺍﳋﲑﺍﺕ ﻭﺍﻟﱪﻛـﺎﺕ‬ ‫ﺇﱃ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﻤﺎ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻭﺳﻴﻠﺔ ﺧﻄﺮﺓ ﺗﺴﻤﺢ ﳉﻤﻴﻊ ﺍﻟﻨــﺰﻏﺎﺕ‬ ‫ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻭﺍﳋﻮﺍﻃﺮ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ .‬ﻭﻛﻠﻤﺎ ﺃﻣﻜﻦ ﺗﻮﺟﻴﻪ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﳊﻖ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﺃﺻﺒﺢ ﻣﺼﺒﺎﺣﹰﺎ ﻣﻨﲑﹰﺍ ﻳﻨﲑ ﺃﺟﺰﺍﺀ ﺍﳉﺴﺪ ﻛﻠﻪ ﲜﻤﻴﻊ ﺯﻭﺍﻳﺎﻩ‪ ،‬ﺑﻴﻨﻤﺎ ﻟﻮ ﻭﺟ‪‬ـﻪ ﺇﱃ‬ ‫ﺍﳉﺴﻤﺎﻧﻴﺔ ﻓﺈﻧﻪ ﻳﺼﺒﺢ ﻫﺪﻓﹰﺎ ﻟﺴﻬﺎﻡ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﺴﻤﻮﻣﺔ‪.‬‬ ‫ﺍﻟﻘﻠﺐ ﻫﻮ ﺍﻟﻮﻃﻦ ﺍﻷﺻﻠﻲ ﻟﺮﻭﺡ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻣﻮﺿﻊ ﺣﻠﹼﻪ‬ ‫ﺩﺍﺋﻤﹰﺎ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻛﺎﻟﻨﻬﺮ ﺍﳉﺎﺭﻱ ﺗﺴﻴﻞ ﻓﻴﻪ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﺮﻗﻴﻘـﺔ‬ ‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﻘﺪﺭ ‪ ،٧‬ﺍﻟﺪﻋﻮﺍﺕ ‪٩‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٣٠٢/٦‬‬

‫‪٦٥‬‬


‫ﺑﲔ ﺍﷲ ﻭﺍﻟﻜﻮﻥ ﻭﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺈﻥ ﳍﺬﻩ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﻨﺎﺩﺭﺓ ﺃﻋﺪﺍﺀ ﻻ ﳛﺼﻮﻥ‪ ،‬ﻳﺴ ‪‬ﻌﻮﻥ‬ ‫ﻟﺰﺣﺰﺣﺘﻬﺎ ﻭﺗﻐﻴﲑ ﳎﺮﻯ ﻫﺬﺍ ﺍﻟﻨﻬﺮ ﻭﲢﻮﻳﻠﻪ‪ .‬ﻓﻤﻦ ﺍﻟﻘﺴﺎﻭﺓ ﺇﱃ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻣـﻦ‬ ‫ﺍﻟ ‪‬ﻌﺠﺐ ﺇﱃ ﺍﻟﻜﱪ‪ ،‬ﻭﻣﻦ ﻃﻮﻝ ﺍﻷﻣﻞ ﺇﱃ ﺍﳊﺮﺹ‪ ،‬ﻭﻣﻦ ﺍﻟﺸﻬﻮﺓ ﺇﱃ ﺍﻟﻐﻔﻠـﺔ‪،‬‬ ‫ﻭﻣﻦ ﺍﳌﻨﻔﻌﺔ ﺇﱃ ﺍﻟﻮﹶﻟﻪ ﺑﺎﳉﺎﻩ… ﻛﻠﻬﺎ ﺃﻋـﺪﺍﺀ ﻣﺘﺮﺍﻛﻤـﺔ ﻣﺘﺮﺍﻛﺒـﺔ ﻣﺘﺄﻫﺒـﺔ‬ ‫ﻟﻼﻧﻘﻀﺎﺽ ﻋﻠﻴﻬﺎ ﺑﺎﻏﺘﻨﺎﻡ ﻓﺮﺹ ﺿﻌﻔﻬﺎ ﻭﺇﺗﻴﺎ‪‬ﺎ ﻣﻦ ﺛﻐﺮﺍ‪‬ﺎ‪.‬‬ ‫***‬ ‫ﺍﻹﳝﺎﻥ ﺭﻭﺡ ﺍﻟﻘﻠﺐ ﻭﺣﻴﺎﺗﻪ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﺩﻣﻪ ﺍﳉﺎﺭﻱ ﰲ ﻋﺮﻭﻗﻪ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻔﻜـﺮ‬ ‫ﻭﺍﳌﺮﺍﻗﺒﺔ ﻭﺍﶈﺎﺳﺒﺔ ﻓﹸﺄﺳﺲ ﺑﻘﺎﺋﻪ‪ .‬ﻭﺍﻟﻘﻠﺐ ﰲ ﻣ‪‬ﻦ ﻻ ﺇﳝﺎﻥ ﻟـﻪ ﻣﻴـﺖ‪ ،‬ﻣﻮﺻـﺪ‬ ‫ﺍﻷﺑﻮﺍﺏ ﰲ ﻭﺟﻪ ﺍﻟﻐﻴﻮﺏ‪ ..‬ﻭﰲ ﺍﶈﺮﻭﻡ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻬﻮ ﰲ ﺷﺮﺍﻙ ﺍﳌﻮﺕ ﻳﻜﺎﺑﺪ‬ ‫ﺃﻣﺮﺍﺿﺎ ﻻ ﺭﺟﺎﺀ ﻣﻨﻬﺎ‪ ..‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻓﻴﻤﻦ ﻳﻔﺘﻘﺮ ﺇﱃ ﺍﻟﺘﻔﻜﺮ ﻭﺍﶈﺎﺳﺒﺔ ﻭﺍﳌﺮﺍﻗﺒـﺔ‬ ‫ﻓﻤﺘﻌﺮﺽ ﻟﺸﱴ ﺃﻧﻮﺍﻉ ﺍﳌﻬﺎﻟﻚ ﻭﺍﳌﺨﺎﻃﺮ‪ ،‬ﻭﻻ ﺃﻣﺎﻥ ﻟﻪ‪.‬‬ ‫ﻓﺎﻟﺬﻳﻦ ﻳﻨﻀﻤﻮﻥ ﺇﱃ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻻ ﳝﻠﻜﻮﻥ ﻗﻠﻮﺑﹰﺎ ﺭﻏﻢ ﻣـﺎ ﳛﻤﻠـﻮﻥ ﰲ‬ ‫ﺻﺪﻭﺭﻫﻢ ﻣﻦ ﻋﻀﻠﺔ ﺿﺎﺧﺔ ﻛﺎﺑﺴﺔ‪ ..‬ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻳﻌﻴـﺸﻮﻥ ﰲ‬ ‫ﻋﺎﱂ ﺃﻭﻫﺎﻣﻬﻢ ﺍﻟﻀﺒﺎﺑﻴﺔ ﺑﲔ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﻌﺪﻡ‪ ،‬ﻓﻬﻢ ﺃﹸﺳﺮﺍﺀ ﺍﳌـﺴﺎﻓﺔ ﻻ ﻳـﺴﺘﻄﻴﻌﻮﻥ‬ ‫ﲡﺎﻭﺯﻫﺎ ﻭﻻ ﻳﺒﻠﻐﻮﻥ ﺍﳍﺪﻑ‪ ..‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻓﻘـﺪ ﻗﻄﻌـﻮﺍ‬ ‫ﻣﺴﺎﻓﺎﺕ ﺷﺎﺳﻌﺔ‪ ،‬ﻭﺍﺟﺘﺎﺯﻭﺍ ﻋﻘﺒﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻜﻦ ﻟﻌﺠﺰﻫﻢ ﻋﻦ ﺑﻠﻮﻍ ﺍﻟﺬﺭﻭﺓ‪،‬‬ ‫ﻳ‪‬ﻌﺪ‪‬ﻭﻥ ﻛﻞ ﺣﲔ ﺃ‪‬ﻢ ﻋﻠﻰ ﺷﻔﺎ ﺟﺮﻑ؛ ﻓﻴﻤﺸﻮﻥ ﺗـﺎﺭﺓ ﻭﻳﻘﻌـﻮﻥ ﺃﺧـﺮﻯ‪،‬‬ ‫ﻭﳝﻀﻮﻥ ﻣﺴﺎﺑﻘﺘﻬﻢ ﻣﺘﻘﺪﻣﲔ ﻣﺮﺓ ﻣﺘﺄﺧﺮﻳﻦ ﺃﺧﺮﻯ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﻘﻀﻮﻥ ﺃﻋﻤـﺎﺭﻫﻢ‬ ‫ﻋﻠﻰ ﻣﺮﺗﻔﻊ ﻛﺆﻭﺩ ﻻ ﳝﻜﻦ ﲡﺎﻭﺯﻩ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ ،‬ﻭﻋﺎﺷﻮﺍ ﺑﺈﳝﺎ‪‬ﻢ ﻭﻧﺼﺒﻮﺍ ﺃﺧﺒﻴﺘﻬﻢ ﻋﻠﻰ ﺳﻬﻮﻝ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻓﻬﻢ‬ ‫‪٦٦‬‬


‫ﰲ ﻗﻤﺔ ﺍﻷﻣﺎﻥ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﰲ ﺣﻔﻆ ﻭﺍﻃﻤﺌﻨﺎﻥ ﻣﻦ ﺣﻴـﺚ ﺍﳊﻤﺎﻳـﺔ‬ ‫ﺍﻹﳍﻴﺔ‪ ،‬ﻳﺘﻤﻠﹼﻮﻥ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻟﺒﺼﲑﺓ‪ ،‬ﻓﻴﻄﹼﻠﻌﻮﻥ ﻋﻠﻰ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﺷﻴﺎﺀ ﺑﻨﻮﺭ ﺍﷲ‪ ،‬ﻓﻬـﻢ‬ ‫ﰲ ﺣﺬﺭ ﺩﺍﺋﻢ‪ ،‬ﻳﻌﻴﺸﻮﻥ ﻭﻗﻠﻮ‪‬ﻢ ﻭﺟِﻠ ﹲﺔ ‪‬ﻭﺟ‪‬ﻞ ﻗﻠﺐ ﺍﳊﻤﺎﻡ‪ ،‬ﲝﺜﹰﺎ ﻋﻦ ﺭﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ‬ ‫ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻳﻨ ﹼﻈﻤﻮﻥ ﺃﻋﻤﺎﳍﻢ ﻭﻓﻖ ﻣﺮﺿﺎﺗﻪ‪ ،‬ﻳ‪‬ﺼﺒﺤﻮﻥ ﲟﺤﺒﺔ ﺍﷲ ﻭﳝﺴﻮﻥ ‪‬ﺎ‪.‬‬ ‫ﻓﻴﺤﺒﻬﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﳛﺒﺒﻬﻢ ﻟﻠﻘﻠﻮﺏ ﺍﳌﺆﻣﻨﺔ‪ .‬ﻭﺇﺫﺍ ‪‬ﻢ ﻳﺼﺒﺤﻮﻥ "ﻣﻘﺒﻮﻝ ﺍﻹﻧـﺲ‬ ‫ﻭﺍﳉﺎﻥ" ﻭﻳ‪‬ﺴﺘﻘﺒﻠﻮﻥ ﺑﺈﺣﺴﺎﻥ ﻭﺗﺮﺣﺎﺏ ﻭﺭﺿﻰ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪.‬‬ ‫ﺇﻥ ﺳﻴﺪﻧﺎ ﻳﻮﺳﻒ "ﺍﻟﺼﺪ‪‬ﻳﻖ"‪ ،‬ﺍﻟﺬﻱ ﺃﹸﻃﻠﻖ ﺍﲰﻪ ﺍﻟﻄﻴـﺐ ﻋﻠـﻰ ﺍﻟـﺴﻮﺭﺓ‬ ‫ﺻﻒ ﻓﻴﻬﺎ ﲬﺲ ﻣﺮﺍﺕ ﺑﻮﺻﻒ "ﺍﶈﺴﻨﲔ"‪ .‬ﻭﻫﺬﺍ ﻳﻌـﲏ ﺃﻥ ﻛـﻞ‬ ‫ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻳﻮ ‪‬‬ ‫ﺷﻲﺀ؛ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻷﻋﺪﺍﺀ‪ ،‬ﺍﳋـﺎﻟﻖ ﻭﺍﳌﺨﻠـﻮﻕ‪ ،‬ﺍﳉﻤﻴـﻊ‬ ‫ﻳﺸﻬﺪﻭﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﻳﻘﲔ ﻭﳏﺎﺳﺒﺔ ﻭﻣﺮﺍﻗﺒﺔ‪.‬‬ ‫ﻳ‪‬ﻠﻔﺖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻨﻈﺮ ﺇﱃ ﲢﺴﺴﻪ ﲟﻌﺎﱐ ﺍﻹﺣﺴﺎﻥ ﻭﳌﹼﺎ ﻛﺎﻥ ﰲ ﻣﻴﻌـﺔ‬ ‫ﻚ ‪‬ﻧﺠ‪‬ـﺰِﻱ‬ ‫ﺍﻟﺼﺒﺎ ﻭﺍﻟﺸﺒﺎﺏ ﻭﺑﺮﻋﻤﹰﺎ ﱂ ﻳﺘﻔﺘﺢ ﺑﻌ ‪‬ﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪  :‬ﻭﻛﹶـ ﹶﺬِﻟ ‪‬‬ ‫ﺴِﻨ ‪‬‬ ‫ﺤِ‬ ‫ﺍﹾﻟﻤ‪ ‬‬ ‫ﺲ ﺃﻫ ﹸﻞ ﺍﻟﺴﺠﻦ ﻣﻦ ﺃﺷﻘﻴﺎﺀ ﻭﺳﻌﺪﺍﺀ‪ ،‬ﻋﻤﻖ‬ ‫ﲔ‪) ‬ﻳﻮﺳﻒ‪ ..(٢٢:‬ﻭﳌﺎ ﺃﺣ ‪‬‬ ‫ﺃﹸﻓﻖ ﺗﻔﻜﲑﻩ ﻭﺩﻗﺘﻪ ﻭﺻﻔﺎﺋﻪ ﻭﻟﺪﻧ‪‬ﻴﺘﻪ‪ ،‬ﺍﲣﺬﻭﻩ ﻣﺮﺟﻌﹰﺎ ﻷﻣﻮﺭﻫﻢ‪ ،‬ﻓﻬﺮﻋـﻮﺍ ﺇﻟﻴـﻪ‬ ‫ﻳﺼﺪ‪‬ﻗﻮﻧﻪ‪ ،‬ﻭﻳﺆﻣﻨﻮﻥ ﺑﻪ‪ ،‬ﻭﻳﺮﺗﺒﻄﻮﻥ ﺑﻪ‪ ،‬ﻗﺎﺋﻠﲔ‪ :‬ﻧِّﺒﹾﺌﻨ‪‬ﺎ ِﺑ‪‬ﺘ ﹾﺄﻭِﻳِﻠ ِﻪ ِﺇﻧ‪‬ﺎ ﻧ‪‬ـﺮ‪‬ﺍ ‪‬ﻙ ﻣِـ ‪‬ﻦ‬ ‫ﺴِﻨ ‪‬‬ ‫ﺤِ‬ ‫ﺍﹾﻟﻤ‪ ‬‬ ‫ﲔ‪) ‬ﻳﻮﺳﻒ‪ ،(٣٦:‬ﻭﻫﻜﺬﺍ ﻋﺮﺿﻮﺍ ﻋﻠﻴﻪ ﻣﺸﻜﻼ‪‬ﻢ‪ ...‬ﻓﻬﺬﺍ ﺍﻟـﺸﺎﺏ‬ ‫ﺍﻟﻨﺒﻴﻞ ﺣﻘﹰﺎ‪ ،‬ﺍﻟﺬﻱ ﺍﺟﺘﺎﺯ ﺍﻻﻣﺘﺤﺎﻧﺎﺕ ﻛﻠﻬﺎ ﺑﺘﻔﻮﻕ ﻭﳒﺎﺡ‪ ،‬ﻭﺍﺳﺘﻮﱃ ﺣﺒ‪‬ﻪ ﻋﻠﻰ‬ ‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﺃﻋﺪﺍ ًﺀ ﻭﺃﻭﻟﻴﺎﺀً‪ ،‬ﻭﱂ ﺗﺘﻐﲑ ﺃﻃﻮﺍﺭﻩ ﺃﻣﺎﻡ ﻣﻔﺎﺗﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻳﺜﲏ ﻋﻠﻴـﻪ ﺍﷲ‬ ‫ﺐ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﻧ‪‬ـﺸ‪‬ﺎﺀُ ﻭ‪‬ﻻ ﻧ‪‬ـﻀِﻴ ‪‬ﻊ ﹶﺃﺟ‪‬ـ ‪‬ﺮ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﻘﻮﻟﻪ‪ :‬ﻧﺼِﻴ ‪‬‬ ‫ﺴِﻨ ‪‬‬ ‫ﺤِ‬ ‫ﺍﹾﻟﻤ‪ ‬‬ ‫ﲔ‪) ‬ﻳﻮﺳﻒ‪ (٥٦:‬ﻣﺬ ﹼﻛﺮﹰﺍ ﻛﻔﺎﻟﺘﻪ ﺍﻹﳍﻴﺔ ﻟﻪ‪ ..‬ﺃﻣﺎ ﺇﺧﻮﺗﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ‪-‬‬ ‫‪٦٧‬‬


‫ﺇﱃ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ -‬ﻳﻐﺎﺭﻭﻥ ﻣﻨﻪ‪ ،‬ﻣﺎ ﺃﻥ ﲤﻜﻨﻮﺍ ﻣﻦ ﺍﻻﻧﺴﻼﺥ ﻣﻦ ﺟـﻮ ﺍﳊـﺴﺪ‬ ‫ﺴِﻨ ‪‬‬ ‫ﺤِ‬ ‫ﻭﺍﻻﳔﻼﻉ ﻣﻨﻪ ﺣﱴ ﻗﺎﻟﻮﺍ‪ِ :‬ﺇﻧ‪‬ﺎ ‪‬ﻧﺮ‪‬ﺍ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ ‬‬ ‫ﲔ‪) ‬ﻳﻮﺳـﻒ‪ (٧٨:‬ﺍﻋﺘﺮﺍﻓـﹰﺎ‬ ‫ﻣﻨﻬﻢ ﺑﺼﺪﻗﻪ ﻣﻌﺘﺬﺭﻳﻦ ﻣﻨﻪ ﻭﻟﻮ ﺿﻤﻨﹰﺎ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﳌﹼﺎ ﺑﻠﻎ ﺃ ‪‬ﺷﺪ‪‬ﻩ‪ ،‬ﻭﺣﺎﺯ ﺍﻻﻃﻤﺌﻨﺎﻥ‪ ،‬ﻳﺸﻬﺪ ﻫﻮ ﻟﻨﻔﺴﻪ‪ ،‬ﲢﺪﺛﹰﺎ ﺑﻨﻌﻤـﺔ ﺍﷲ‬ ‫ﻼ‪:‬‬ ‫ﻭﻓﻀﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﲟﺎ ﺣﻈﻲ ﻣﻦ ﺍﻷﻟﻄﺎﻑ ﺍﻹﳍﻴﺔ‪ ،‬ﻣﻊ ﻫﺬﻩ ﺍﻟﻜﺜﺮﺓ ﻣﻦ ﺍﻟﺸﻬﻮﺩ ﻗـﺎﺋ ﹰ‬ ‫ﺴِﻨ ‪‬‬ ‫ﺤِ‬ ‫ﷲ ﻻ ‪‬ﻳﻀِﻴ ‪‬ﻊ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ﺍﹾﻟﻤ‪ ‬‬ ‫ﺼِﺒ ‪‬ﺮ ﹶﻓِﺈﻥﱠ ﺍ َ‬ ‫‪ِ‬ﺇﻧ‪ ‬ﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ِﻖ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﲔ‪) ‬ﻳﻮﺳﻒ‪.(٩٠:‬‬ ‫ﻓﻬﺬﺍ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻳﺸﻬﺪ ﻟﻪ ﺍﳉﻤﻴﻊ ﻗﺎﻃﺒﺔ ﲝﺴﻦ ﺍﻟـﺸﻬﺎﺩﺓ‪ ،‬ﻻ ﺍﺣﺘﻤـﺎﻝ‬ ‫ﻻﳓﺮﺍﻓﻪ ﺑﺘﻘﻠﺒﺎﺕ ﺍﳊﻴﺎﺓ ﲟﻘﺘﻀﻰ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻛﻤﺎ ﻻ ﺍﺣﺘﻤﺎﻝ ﶈﺮﻭﻣﻴﺘـﻪ‪.‬‬ ‫ﻓﻤﺜﻞ ﺍﻟﻘﻠﺐ ﰲ ﺍﻹﻧﺴﺎﻥ ﻛﻤﺜﻞ ﺍﻟﻌﺮﺵ ﰲ ﺍﻷﻛﻮﺍﻥ‪ .‬ﻓﻬﻮ ﻣﺮﺁﺓ ﳎﻠﻮ‪‬ﺓ ﲢﺖ ﻧﻈﺮ‬ ‫ﺍﷲ ﻛﻞ ﺣﲔ ﻻ ﺗ‪‬ﻄﺮﺡ ﻭﻻ ﺗ‪‬ﻠﻘﻰ ﻛﺄﻱ ﺟﺴﻢ ﺗﺎﻓﻪ‪ ،‬ﺑﻞ ﻫـﻮ ﺭﻭﺡ ﺣﻘﻴﻘـﺔ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭﻣﻮﺿﻊ ﺛﻨﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻧﻈﺮﻩ‪.‬‬ ‫ﻳﻘﻮﻝ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ ﻣﺬﻛﹼﺮﺍ ‪‬ﺬﻩ ﺍﳊﻘﻴﻘﺔ‪:‬‬ ‫ﺣ‪‬ﻖ ‪‬ﻫ ِﻤﻲ ﹸﮔﻮ‪‬ﻳﺪ ‪‬ﻧﻈﹶﺮ ﻣ‪‬ﺎ ﹾﻥ ﺑ‪‬ﺮ ِﺩﹶﻟﺴ‪‬ﺖ‬ ‫ﻧِﻴﺴﺖ ﺑ‪‬ﺮ ﺻ‪‬ﻮﺭ‪‬ﺕ ﻛِﻪ ﺁﻥ ﺁﺏ ﻭ ِﮔﹶﻠﺴ‪‬ﺖ‬ ‫ﺴـﺖ‬ ‫ﺗ‪‬ﻮﻫ‪‬ﻤﻰ ﹸﮔﻮﻳﻲ ‪‬ﻣـﺮ‪‬ﺍ ﺩِﻝ ﻧِﻴﺰ ‪‬ﻫ ‪‬‬ ‫)‪(١‬‬ ‫ﺵ ﺑ‪‬ﺎ ‪‬ﺷـﺪ ِﻧﻲ ‪‬ﺑﺴ‪‬ﺖ‬ ‫ﺩِﻝ ﻓﹶﺮﺍ ِﺯ ﻋ‪‬ﺮ ‪‬‬ ‫ﻳﻌﲏ‪ :‬ﻳﻘﻮﻝ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ :‬ﻧ ﹶﻈﺮ‪‬ﻧﺎ ﺇﱃ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻟﻴﺲ ﺇﱃ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻫﻲ‬ ‫ﻣﻦ ﻣﺎﺀ ﻭﻃﲔ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﺇﻧﲏ ﺃﻣﻠﻚ ﻗﻠﺒﹰﺎ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﻟﻔـﺆﺍﺩ ﰲ ﺃﻋـﺎﱄ‬ ‫‪ (١‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/٣‬ﺹ‪/٤٢٩‬ﺏ‪.٢٢٤٥-٢٢٤٤‬‬

‫‪٦٨‬‬


‫)‪(١‬‬

‫ﺍﻟﻌﺮﺵ ﻭﻟﻴﺲ ﰲ ﺍﻷﺳﺎﻓﻞ‪.‬‬

‫ﻚ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ‬ ‫ﺐ ﹶﻟﻨ‪‬ﺎ ﻣِﻦ ﱠﻟﺪ‪‬ﻧ ‪‬‬ ‫ﻍ ﹸﻗﻠﹸﻮ‪‬ﺑﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﺇ ﹾﺫ ‪‬ﻫ ‪‬ﺪ‪‬ﻳ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬‬ ‫‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻻ ‪‬ﺗ ِﺰ ﹾ‬ ‫ﺏ‪.‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻮﻫ‪‬ﺎ ‪‬‬ ‫ﻚ ﺃﹶﻧ ‪‬‬ ‫ِﺇ‪‬ﻧ ‪‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﻳﺎ ﻣﻘﹼﻠﺐ ﺍﻟﻘﻠﻮﺏ ﺛ‪‬ﺒﺖ ﻗﻠﻮﺑﻨﺎ ﻋﻠﻰ ﺩﻳﻨﻚ‪،‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﳏﺒﻮﺏ ﺍﻟﻘﻠﻮﺏ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‪.‬‬

‫‪ (١‬ﺃﻱ ﺃﻥ ﺍﳌﺴﺎﻓﺔ ﺑﲔ ﻫﺬﺍ ﺍﻹﺩﻋﺎﺀ ﻭﻭﺟﻮﺩ ﺍﻟﻘﻠﺐ ﺣﻘﻴﻘ ﹰﺔ ﻫﻲ ﺍﳌﺴﺎﻓﺔ ﺑﲔ ﺍﻻﳒﺬﺍﺏ ﺇﱃ ﺍﻷﺭﺽ ﻭﺍﻻﺭﺗﻔـﺎﻉ ﺇﱃ‬ ‫ﺍﻟﻌﺮﺵ‪.‬‬

‫‪٦٩‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﳊﺰ‪‬ﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻳﻌﲏ‪ :‬ﺍﻟﻐﻢ‪ ،‬ﺍﻟﻜـﺪﺭ‪ ،‬ﺍﻟﻐـﺼﺔ‪.‬‬ ‫ﺍﳊﺰﻥ‪ ،‬ﻣﺸﺘﻖ ﻣﻦ ﺍ ﹶ‬ ‫ﻭﻳﺴﺘﻌﻤﻞ ﺍﻟﺼﻮﻓﻴﻮﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺿﺪ ﺍﻟﻔﺮﺡ ﻭﺍﻻﺑﺘﻬﺎﺝ ﻭﺍﻟﺴﺮﻭﺭ‪ ،‬ﻭﻳﺼﺢ ﺃﻥ‬ ‫ﻧﻘﻮﻝ ﺇﻧﻪ ﻫ ‪‬ﻢ ﺫﻭ ﺑ‪‬ﻌ ٍﺪ ﻣﺸﻮﺏ ﺑﺎﻟﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻋﻮﺓ‪،‬‬ ‫ﻭﺃﺳ ‪‬ﻰ ﰲ ﺍﻟﺴﻌﻲ ﻟﺒﻠﻮﻍ ﺍﻟﻐﺎﻳﺔ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻛﺎﻣﻞ ﺍﻹﳝـﺎﻥ ‪-‬ﺣـﺴﺐ‬ ‫ﺩﺭﺟﺘﻪ‪ -‬ﺇﳕﺎ ﻳﺘﺤﺮﻙ ﻭﻳﺴﻜﻦ ﺑﺎﳊﺰﻥ‪ ،‬ﳊﲔ ﺗﻄﻠﻖ ﺍﻟﺮﻭﺡ ﺍﶈﻤﺪﻳـﺔ ﺍﻟﻨﺪﻳـﺔ‬ ‫ﺃﺟﻨﺤﺘﻬﺎ ﰲ ﺃﺭﺟﺎﺀ ﺍﳌﻌﻤﻮﺭﺓ‪ ،‬ﻭ‪‬ﺪﺃ ﺁﻫﺎﺕ ﺍﳌﺴﻠﻤﲔ ﻭﺯﻓﺮﺍ‪‬ﻢ‪ ،‬ﻭﻳﺼﺒﺢ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﺣﻴﺎ ﹰﺓ ﻟﻠﺤﻴﺎﺓ ﻛﻠﻬﺎ‪ .‬ﻭﰲ ﺣﺪﻭﺩ ﺍﻹﻧﺴﺎﻥ؛ ﳊﲔ ﻣﺮﻭﺭﻩ ﻣﻦ ﺣﻔﺮﺓ ﺍﻟﻘﱪ‬ ‫ﺑﺄﻣﺎﻥ‪ ،‬ﻭﺍﺟﺘﻴﺎﺯﻩ ﻋﻘﺒﺎﺕ ﺍﻟﱪﺯﺥ ﻭﺍﺣﺪﺓ ﺗﻠﻮ ﺍﻷﺧﺮﻯ ﺑﺴﻼﻡ‪ ،‬ﻣﻦ ﺩﻭﻥ ﻋـﺎﺋﻖ‬ ‫ﰲ ﺍﳊﺴﺎﺏ ﻭﺍﳌﻴﺰﺍﻥ‪ ،‬ﺣﱴ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺘﺤﻠﻴﻖ ﺇﱃ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺮﳛﺎﻥ ﻭﻣﻴـﺪﺍﻥ‬ ‫ﻃﲑﺍﻥ ﺍﻷﺭﻭﺍﺡ‪ ...‬ﻓﻴﻨﺴﺞ ﺑﺎﳊﺰﻥ ﺣﻴﺎﺗﻪ ﻋﻠﻰ ﺧﻴﻮﻁ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺑﻞ ﳛﺸﺮﻩ ﺣﱴ‬ ‫ﺑﲔ ﺩﻗﺎﺋﻖ ﻧﺸﻮﺗﻪ ﻭﺣﺒﻮﺭﻩ‪ .‬ﻭﺍﳋﻼﺻﺔ‪ :‬ﺃﻧﻪ ﳚﻌﻞ ﺍﳊﺰﻥ ﻣﻠﺢ ﺣﻴﺎﺗﻪ‪ ،‬ﻓﻴﺸﻌﺮ ﺑﻪ‬ ‫ﰲ ﺛﻮﺍﱐ ﺣﻴﺎﺗﻪ ﺑﻞ ﰲ ﺛﻮﺍﻟﺜﻬﺎ ﻭﻋﺎﺷﺮﺍ‪‬ﺎ‪ ،‬ﻭﻳﺴﺘﻤﺮ ‪‬ﺬﺍ ﺍﻻﻧﻜﺴﺎﺭ ﺍﳌﻘـﺪﺱ ﺇﱃ‬ ‫ﺐ ‪‬ﻋﻨ‪‬ـﺎ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﻠﱠ ِﻪ ﺍﻟﱠـﺬِﻱ ﹶﺃ ﹾﺫﻫ‪‬ـ ‪‬‬ ‫ﺃﻥ ﻳﺒﻠﻎ ﺍﳊﻘﻴﻘﺔ ﺍﳌﺒﺸ‪‬ﺮﺓ ﰲ ﻗﻮﻟـﻪ ﺗﻌﺎﱃ‪ :‬ﺍﹾﻟ ‪‬‬ ‫ﺤـ ‪‬ﺰ ﹶﻥ ِﺇﻥﱠ ‪‬ﺭﺑ‪‬ﻨـﺎ ﹶﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬ ‫ﺷـﻜﹸﻮ ‪‬ﺭ‪) ‬ﻓﺎﻃﺮ‪.(٣٤:‬‬ ‫ﺍﳊﺰﻥ ﻳﻨﺒﻊ ﻣﻦ ﺇﺩﺭﺍﻙ ﺍﻹﻧﺴﺎﻥ ﻹﻧﺴﺎﻧﻴﺘﻪ‪ ،‬ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﰲ ﻣﺴﺘﻮﻯ ﻫـﺬﺍ‬ ‫‪٧٠‬‬


‫ﺍﻟﺸﻌﻮﺭ ﻳﺘﺮﺷﺢ ﺍﳊﺰﻥ ﰲ ﺑﺼﺮﻩ ﻭﰲ ﺑﺼﲑﺗﻪ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﻓﺎﻋﻠﻴﺔ ﻣﺜﻞ ﻫﺬﺍ‬ ‫ﺍﳊﺰﻥ ﺿﺮﻭﺭﻳﺔ ﺟﺪﹰﺍ ﻣﻦ ﺣﻴﺚ ﺩﻭﺍﻡ ﺗﻮﺟ‪‬ﻪ ﺍﻟﻔﺮﺩ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺍﻻﺣﺘﻤﺎﺀ‬ ‫ﲝﻤﺎﻳﺘﻪ ﻛﻠﻤﺎ ﺍﺳﺘﺸﻌﺮ ﲟﺎ ﻳﺜﲑ ﻟﺪﻳﻪ ﺍﳊﺰﻥ‪ ،‬ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻴﻪ ﻛﻠﻤﺎ ﻋﺠﺰ ﻋﻦ ﺷﻲﺀ‬ ‫ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﺴﺘﻐﻴﺚ‪ :‬ﺍﻟﻨﺠﺎﺓ‪ ...‬ﺍﻟﻨﺠﺎﺓ‪.‬‬ ‫ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﺈﻥ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻋﻤﺮﻩ ﻗﺼﲑ‪ ،‬ﻭﻗﺪﺭﺗﻪ ﻗﻠﻴﻠـﺔ‪ ،‬ﻭﻣﻄﺎﻟﺒـﻪ‬ ‫ﺑﺎﻫﻈﺔ‪ ،‬ﻭﻣﻀﻄﺮ ﺃﻥ ﳚﻌﻞ ﺍﻟﻮﺍﺣﺪ ﺃﻟﻔﹰﺎ‪ ..‬ﺇﺫﺍ ﻏﺪﺍ ﺍﳊﺰﻥ ﺑ‪‬ﻌﺪﹰﺍ ﻭﺭﻓﻴﻘﹰﺎ ﻟﻸﻣﺮﺍﺽ ﺍﻟﱵ‬ ‫ﺗﺘﻌﺮﺽ ﻟﻪ‪ ،‬ﻭﻟﻠﻌﻮﺍﺋﻖ ﻭﺍﻟﻀﺎﺋﻘﺎﺕ ﺍﻟﱵ ﺗﻌﺮﻗﻞ ﺳﲑﻩ‪ ،‬ﻭﻟﻠﻤﺼﺎﺋﺐ ﻭﺍﻟﻨﻮﺍﺋﺐ ﺍﻟـﱵ‬ ‫ﺗﺼﻴﺒﻪ‪ ..‬ﺗﺘﺤﻮﻝ ﻫﺬﻩ ﻛﻠﻬﺎ ﺇﱃ ﺇﻛﺴﲑ ﻋﺠﻴﺐ ‪‬ﻳﺬﻫﺐ ﺍﻟﺬﻧﻮﺏ ﻭﳝﺤﻮ ﺍﳋﻄﺎﻳـﺎ‪.‬‬ ‫ﺣﱴ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳚﻌﻞ ‪‬ﺬﻩ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﺸﻲﺀ ﺍﳌﺆﻗﺖ ﺃﺑﺪﻳﺎﹰ‪ ،‬ﻭﺍﻟﻘﻄﺮﺓ ﲝﺮﺍﹰ‪،‬‬ ‫ﻭﺍﻟﺬﺭﺓ ﴰﺴﹰﺎ‪ .‬ﻧﻌﻢ‪ ،‬ﻳﺼ ‪‬ﺢ ﺃﻥ ﻧﻘﻮﻝ ﺇﻥ ﻋﻤﺮﹰﺍ ﳝﻀﻲ ﻫﻜﺬﺍ ﰲ ﺃﻟﻮﺍﻥ ﻣﻦ ﺍﳊﺰﻥ ﻫﻮ‬ ‫ﻋﻤﺮ ﻧﺒﻮﻱ ﻣﺒﺎﺭﻙ‪ .‬ﻭﻛﻢ ﻫﻮ ﺫﻭ ﻣﻐﺰﻯ ﻋﻤﻴﻖ ‪-‬ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ‪ -‬ﺇﻃﻼﻕ ﺍﺳـﻢ‬ ‫"ﻧﱯ ﺍﳊﺰﻥ" ﻋﻠﻰ ﻓﺨﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪- ‬ﺃﺭﻭﺍﺣﻨﺎ ﻓﺪﺍﻩ‪ -‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﺘﻮﺍﺻﻞ ﺍﳊﺰﻥ‬ ‫)‪(١‬‬ ‫ﺩﺍﺋﻢ ﺍﻟﻔﻜﺮ‪ ،‬ﻗﻀﻰ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﺑﺪﻗﺎﺋﻘﻬﺎ ﻭ ﺛﻮﺍﻧﻴﻬﺎ ﺑﺘﻠﻮﻧﺎﺕ ﺍﳊﺰﻥ‪.‬‬ ‫ﺍﳊﺰﻥ ِﺣﻤ ‪‬ﻰ‪ ،‬ﳛﻮﻝ ﺩﻭﻥ ﺗﺸﺘﺖ ﺟﻬﺎﺯ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻋﺎﱂ ﻣـﺸﺎﻋﺮﻩ ﰲ‬ ‫ﻭﺩﻳﺎﻥ ﺍﻟﻐﻔﻠﺔ‪ ،‬ﻭﺳﻮ ‪‬ﺭ ﳛﻔﻆ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺛﻴﻖ ﺑﺎﳊﻖ ﺗﻌﺎﱃ‪ ،‬ﻭ‪‬ﺬﺍ ﻳﻜﻮﻥ ﺍﳊـﺰﻥ‬ ‫ﻃﺮﻳﻘﹰﺎ ﻻ ﻣﻨﺎﺹ ﻣﻨﻪ ﺇﱃ ﺍﻟﺘﺮﻛﻴﺰ‪ ،‬ﲝﻴﺚ ﺇﻥ ﺍﻟﺴﺎﻟﻚ ﺍﳊﺰﻳﻦ‪ ،‬ﺑﻔﻀﻞ ﺍﻟﺘﻮﺟ‪‬ـﻪ‬ ‫ﺍﻻﺿﻄﺮﺍﺭﻱ ﻫﺬﺍ‪ ،‬ﳝﻜﻨﻪ ﺃﻥ ﻳﻨﺎﻝ ﻣﻦ ﺍﳌﺮﺍﺗﺐ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴـﺔ ﻭﰲ‬ ‫ﺃﻗﺼﺮ ﻭﻗﺖ‪ ،‬ﻣﺎ ﻳﻌﺠﺰ ﻋﻨﻪ ﺍﻵﺧﺮﻭﻥ ﰲ "ﺧﻠﻮﺓ ﺍﻷﺭﺑﻌﲔ" ﻣﻬﻤﺎ ﺗﻜﺮﺭﺕ‪.‬‬ ‫ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺼ ‪‬ﻮﺭ ﻭﻻ ﺇﱃ ﺍﻷﺟﺴﺎﻡ ﻭﺇﳕﺎ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻠـﻮﺏ‪،‬‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ ،١٥٦/٢٢‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪ .١٥٥/٢‬ﻟﺘﻌﻠﻢ ﻛﻴﻒ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺩﺍﺋﻢ ﺍﳊﺰﻥ‪.‬‬

‫‪٧١‬‬


‫ﻭﻣﻦ ﺍﻟﻘﻠﻮﺏ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻘﻠﻮﺏ ﺍﳊﺰﻳﻨﺔ ﺍﳌﻜﺪﺭﺓ ﺍﳌﻨﻜﺴﺮﺓ‪ ،‬ﻓﻴﺸﺮ‪‬ﻓﻬﺎ ﲟﻌﻴﺘﻪ‪ ،‬ﻛﻤـﺎ‬ ‫)‪(١‬‬ ‫ﺴ ‪‬ﺮ ِﺓ ﹸﻗﻠﹸﻮ‪‬ﺑﻬ‪‬ﻢ(‪.‬‬ ‫ﻳﺬ ﹼﻛﺮﻧﺎ ﺑﻪ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪) :‬ﹶﺃﻧ‪‬ﺎ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﹾﻟﻤ‪‬ﻨ ﹶﻜ ِ‬ ‫ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻨﻴﺔ‪) :‬ﻟﻮ ﺃﻥ ﳏﺰﻭﻧﹰﺎ ﺑﻜﻰ ﰲ ﺃﻣﺔٍ‪ ،‬ﹶﻟﺮﺣﻢ ﺍﷲ ﺗﻠﻚ ﺍﻷﻣـﺔ‬ ‫ﺑﺒﻜﺎﺋﻪ()‪ (٢‬ﻷﻥ ﺍﳊﺰﻥ ﻳﺘﺮﻋﺮﻉ ﻭﻳﻨﺒﺖ ﰲ ﺟﻮﺍﻧﺐ ﺍﻹﺧﻼﺹ ﻭﺍﳉﺪﻳـﺔ ﻣـﻦ‬ ‫ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻼ ﻃﻮﺭ ﺑﲔ ﺍﻷﻃﻮﺍﺭ ﻛﺎﳊﺰﻥ‪ ،‬ﻳﻘ ‪‬ﺮﺏ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﷲ ﻭﻳﻜﻔﹼﻪ ﻋـﻦ‬ ‫ﺑﺎﺏ ﺍﻟﻔﺨﺮ ﻭﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ‪.‬‬ ‫ﺇﻥ ﻟﻜﻞ ﺷﻲﺀ ﺯﻛﺎﺗﻪ‪ ،‬ﻭﺯﻛﺎﺓ ﺍﻟﺸﻲﺀ ﺗﻄ ‪‬ﻬﺮﻩ ﻭﺗﺼ ﹼﻔﻴﻪ ﳑﺎ ﻳﻜﺪﺭﻩ‪ .‬ﻓﺎﳊﺰﻥ ﺯﻛﺎﺓ‬ ‫ﺍﻟﺪﻣﺎﻍ ﻭﺍﻟﻮﺟﺪﺍﻥ‪ ،‬ﻭﻟﻪ ﺑﺎﻟﻎ ﺍﻟﺘﺄﺛﲑ ﰲ ﺻﻔﺎﺋﻬﻤﺎ ﻭﰲ ﺑﻘﺎﺋﻬﻤﺎ ﺯﻛﻴﲔ ﻃﺎﻫﺮﻳﻦ‪.‬‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪) :‬ﺇﺫﺍ ﺃﺣﺐ ﺍﷲ ﻋﺒﺪﹰﺍ ﺟﻌﻞ ﰲ ﻗﻠﺒﻪ ﻧﺎﺋﺤﺔ‪ ،‬ﻭﺇﺫﺍ ﺃﺑﻐﺾ‬ ‫)‪(٣‬‬ ‫ﻋﺒﺪﹰﺍ ﺟﻌﻞ ﰲ ﻗﻠﺒﻪ ﻣﺰﻣﺎﺭﹰﺍ(‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﺸﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳊﺎﰲ‪) :‬ﺍﳊﺰﻥ ‪‬ﻣِﻠﻚ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺳـﻜﻦ ﰲ ﻣﻮﺿـﻊ ﱂ‬ ‫ﻳﺮﺽ ﺃﻥ ﻳﺴﺎﻛﻨﻪ ﺃﺣﺪ(‪ (٤).‬ﻭﻛﻤﺎ ﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﺑﻠﺪ ﺳﻠﻄﺎﻥ ﺃﻭ ﺣﺎﻛﻢ ﺧـﺮﺏ‪،‬‬ ‫ﻭﺩ‪‬ﺑﺖ ﻓﻴﻪ ﺍﻟﻔﻮﺿﻰ‪ ،‬ﻛﺬﻟﻚ ﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻘﻠﺐ ﺣﺰ ﹲﻥ ﻭﻫﻢ‪ ‬ﺧـﺮﺏ ﻭﺗﺒﻌﺜـﺮ‪.‬‬ ‫ﺃﻟﻴﺲ ﺣﺎﻝ ‪‬ﻣﻦ ﻫﻮ ﺃﰎ ﺍﻟﻘﻠﻮﺏ ﻋﻤﺮﺍﻧﹰﺎ ﻛﺎﻥ ﺣﺰﻧﹰﺎ ﺩﺍﺋﻤﹰﺎ ﻭﺗﻔﻜﺮﹰﺍ ﻣﺴﺘﻤﺮﹰﺍ ؟‬ ‫ﻟﻘﺪ ﺍﺟﺘﺎﺯ ﺳﻴﺪﻧﺎ ﻳﻌﻘﻮﺏ ‪ ‬ﺍﳉﺒﺎﻝ ﻭﺍﻟﻘﻔﺎﺭ ﺍﻟﱵ ﺑﻴﻨﻪ ﻭﺑﲔ ﻳﻮﺳـﻒ ‪‬‬ ‫ﲔ ﻓﺆﺍﺩ ﻣﻠـﻲﺀ‬ ‫ﺑﺄﺟﻨﺤﺔ ﺍﳊﺰﻥ‪ ،‬ﺣﱴ ﺑﻠﻎ ﺃﺟﻮﺍﺀ ﺗﺄﻭﻳﻞ ﺍﻟﺮﺅﻳﺎ ﺍﻟﻌﺬﺑﺔ‪ .‬ﻭ‪‬ﺬﺍ ‪‬ﻋﺪ‪ ‬ﺃﻧ ‪‬‬ ‫‪ (١‬ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻟﻠﺒﻴﻬﻘﻲ ‪١٦٢/٢‬؛ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻻﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ‪ .٧٥/١‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪.٢٣٤/١‬‬ ‫‪ (٢‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٣١‬‬ ‫‪ (٣‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٣٠‬‬ ‫‪ (٤‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٣٠‬‬

‫‪٧٢‬‬


‫ﺑﺎﳊﺰﻥ ﻭﺍﻷﺳﻰ ِﻋﺪ ﹰﻻ ﻷﻭﺭﺍﺩ ﺍﻟﻌﺒ‪‬ﺎﺩ ﻭﺃﺫﻛﺎﺭﻫﻢ‪ ،‬ﻭﺗﻘﻮﻯ ﺍﻟﺰﻫﺎﺩ ﻭﻭﺭﻋﻬﻢ‪.‬‬ ‫ﻓﻠﺌﻦ ﻛﺎﻧﺖ ﺍﳍﻤﻮﻡ ﻭﺍﻷﺣﺰﺍﻥ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺗﻘﻠﺒﺎﺕ ﺩﻧﻴﻮﻳﺔ ‪-‬ﻓﻴﻤﺎ ﺧﻼ ﻣـﻦ‬ ‫)‪(١‬‬ ‫ﺸﺮ ﺑﻪ ﺍﻟﺼﺎﺩﻕ ﺍﳌـﺼﺪﻭﻕ ‪.‬‬ ‫ﺍﳌﻌﺎﺻﻲ ﻭﺍﻵﺛﺎﻡ‪ -‬ﻛﻔﹼﺎﺭﺓ ﻟﻠﺬﻧﻮﺏ‪ ،‬ﻛﻤﺎ ﺑ ‪‬‬ ‫ﻓﻜﻴﻒ ﺇﻥ ﻛﺎﻧﺖ ﺫﺍﺕ ‪‬ﺑﻌﺪ ﺃﺧﺮﻭﻱ ﻭﰲ ﺳﺒﻴﻞ ﺍﷲ؟‬ ‫ﻫﻨﺎﻙ ﺣﺰﻥ ﻧﺎﺷﺊ ﻋﻦ ﻣﻼﺣﻈﺔ ﻧﻘﺎﺋﺺ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﺒﺎﺩﺍﺗـﻪ ﻭﻃﺎﻋﺎﺗـﻪ‬ ‫ﻭﺧﺸﻴﺔ ﺗﻘﺼﲑﻩ ﰲ ﻋﺒﻮﺩﻳﺘﻪ ﷲ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺣﺰﻥ ﺍﻟﻌﻮﺍﻡ‪ ..‬ﻭﺣﺰﻥ ﺁﺧﺮ ﻧﺎﺑﻊ ﻣﻦ‬ ‫ﻣﻴﻞ ﺍﻟﻘﻠﺐ ﻭﳏﺒﺘﻪ ﳌﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﻭﺗﻌﺜﺮ ﺍﳌﺸﺎﻋﺮ ﰲ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﺬﺍ ﺣـﺰﻥ‬ ‫ﺍﳋﻮﺍﺹ‪ ...‬ﻭﻫﻨﺎﻙ ﺣﺰﻥ ﺁﺧﺮ ﻫﻮ ﺃﻥ ﺇﺣﺪﻯ ﻗﺪﻣﻲ ﺍﶈﺰﻭﻥ ﰲ ﻋﺎﱂ ﺍﻟﻨﺎﺳﻮﺕ‬ ‫ﻼ ﻣﻦ ﺍﻟﻌﺎﹶﻟ ‪‬ﻤﲔ ﺣﻖ ﺍﻟﻘﺪﺭ‬ ‫ﻭﺍﻷﺧﺮﻯ ﰲ ﻋﺎﱂ ﺍﻟﻼﻫﻮﺕ‪ ،‬ﻓﻴﺴﻌﻰ ﺑﻘﻠﺐ ﻳﻘ ‪‬ﺪﺭ ﻛ ‪‬‬ ‫ﻓﻴﻮﰲ ﺣ ‪‬ﻖ ﺍﳌﻮﺍﺯﻧﺔ ﺑﻴﻨﻬﻤﺎ ﻣﻌﹰﺎ ﻣﺮﺍﻋﻴﹰﺎ ﺍﻟﺘﻤﻜﲔ‪ .‬ﻭﺣﱴ ﰲ ﺳﻌﻴﻪ ﻫـﺬﺍ ﺗﻨﺘﺎﺑـﻪ‬ ‫ﺍﳋﺸﻴﺔ ﻫﻞ ﺃﻧﻪ ﺃﻓﺴﺪ ﺍﳌﻮﺍﺯﻧﺔ ﺃﻡ ﻻ؟ ﻓﻴﺌﻦ ﺃﻧﻴﻨﹰﺎ ﺣﺰﻳﻨﹰﺎ ﻭﻳﻄﻠﻖ ﺍﳊﺴﺮﺍﺕ‪ ..‬ﻭﻫﺬﺍ‬ ‫ﻫﻮ ﺣﺰﻥ ﺍﻷﺻﻔﻴﺎﺀ‪.‬‬ ‫ﺇﻥ ﺃﻭﻝ ﻧﱯ‪ ،‬ﻭﻫﻮ ﺃﺑﻮ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻛﺎﻥ ﺃﺑﹰﺎ ﻟﻠﺤﺰﻥ ﺃﻳﻀﹰﺎ‪ .‬ﻓﻤﺎ ﺃﻥ ﺍﻧﺘﺒﻪ‬ ‫ﻟﻠﺤﻴﺎﺓ ﺣﱴ ﻓﺘﺢ ﻋﻴﻨﻴﻪ ﻟﻠﺤﺰﻥ‪ ،‬ﺣﺰﻥ ﺍﻟﻀﻌﻒ ﰲ ﻋﺰﻣﻪ ﻣﻊ ﻣﺎ ﰲ ﻣﻴﺰﺍﻥ ﺍﻟﻨﺒﻮﺓ ﻣﻦ‬ ‫ﲤﻜﲔ‪ ،‬ﺣﺰﻥ ﺍﳉﻨﺔ ﺍﳌﻔﻘﻮﺩﺓ‪ ،‬ﺣﺰﻥ ﺍﻟﻮﺻﺎﻝ ﺍﻟﺬﻱ ﺿﺎﻉ‪ ،‬ﺣﺰﻥ ﺍﻟﻔـﺮﺍﻕ ﺍﻟـﺬﻱ‬ ‫ﺗﻌﺮ‪‬ﺽ ﻟﻪ‪ .‬ﻓﻠﻘﺪ ﺃ ﹼﻥ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﺃﻧﻴﻨﹰﺎ ﻣﻮﺟﻌﹰﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﺰﺍﻥ‪.‬‬ ‫ﺳﻴﺪﻧﺎ ﻧﻮﺡ ‪ ،‬ﻭﺟﺪ ﻧﻔﺴﻪ ﰲ ﻣﻌﺼﺮﺓ ﺍﳊﺰﻥ ﲟﺠﺮﺩ ﺗﻘﻠﹼﺪﻩ ﻣﻬﻤﺔ ﺍﻟﻨﺒـﻮﺓ‪.‬‬ ‫ﻭﺇﻥ ﻣﻮﺟﺎﺕ ﺍﳊﺰﻥ ﺍﻟﱵ ﻛﺎﻧﺖ ﲤﻮﺝ ﻭﺗﻌﻠﻮ ﰲ ﺻﺪﺭﻩ ﺗﻌﺪﻝ ﻣﻮﺟﺎﺕ ﺍﶈﻴﻄـﺎﺕ‬ ‫ﺽ ﻭﺍﶈﻴﻄـﺎﺕ ﺇﱃ ﺫﺭﻯ‬ ‫ﺍﻟﻌﺎﻟﻴﺔ‪ ...‬ﻭﺇﺫﺍ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﻓﺠ‪‬ﺮ ﻣﻨﺒﻊ ﺣﺰﻧـﻪ ﺍﻷﺭ ‪‬‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﺮﺿﻰ ‪١‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﱪ ‪ ،٥٢‬ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.١٥٧/٦‬‬

‫‪٧٣‬‬


‫ﺍﳉﺒﺎﻝ‪ ،‬ﻭﺧ‪‬ﻴﻤﺖ ﻋﻠﻰ ﺍﻷﺭﺽ ﻇﻠﻤﺎﺕ ﺍﳊﺰﻥ‪ .‬ﻭﺇﺫﺍ ﺑﻪ ﻳﺼﺒﺢ ﻧﱯ ﺍﻟﻄﻮﻓﺎﻥ‪.‬‬ ‫ﻭﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‬ﻛﺄﻧﻪ ﻗﺪ ﺻ‪‬ﻤﻢ ﻟﻠﺤﺰﻥ‪ ،‬ﺣﺰﻥ ﺍ‪‬ﺎﺩﻟﺔ ﺍﻟﻌﻨﻴﻔﺔ ﻣـﻊ‬ ‫ﺍﻟﻨﻤﺎﺭﺩﺓ‪ ،‬ﺣﺰﻥ ﺍﻟﺘﺠﻮﻝ ﰲ ﺃﺭﻭﻗﺔ ﺍﻟﻨﺎﺭ‪ ،‬ﺣﺰﻥ ﺗﺮﻙ ﺍﻷﻫﻞ ﻭﺍﻷﻭﻻﺩ ﰲ ﻭﺍﺩ ﻏﲑ‬ ‫ﺫﻱ ﺯﺭﻉ‪ ،‬ﺣﺰﻥ ﺍﻷﻣﺮ ﺑﺬﺑﺢ ﺍﻟﻮﻟﺪ‪ ..‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺳﻠﺴﻠﺔ ﺍﻷﺣﺰﺍﻥ ﺫﺍﺕ ﺍﻷﺑﻌﺎﺩ‬ ‫ﺍﳌﻠﻜﻮﺗﻴﺔ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻘﻴﺎﺱ ﺍﻟﻌﻘﻞ‪.‬‬ ‫ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ‪ ،‬ﺳﻴﺪﻧﺎ ﺩﺍﻭﺩ‪ ،‬ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﺳﻴﺪﻧﺎ ﺯﻛﺮﻳﺎ‪ ،‬ﺳﻴﺪﻧﺎ ﳛـﲕ‪،‬‬ ‫ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺗﻌﺮﻓﻮﺍ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﺳﻠﺴﻠﺔ ﺃﺣـﺰﺍﻥ ﻭﺣـﺴﺮﺍﺕ‪،‬‬ ‫ﻭﻋﺎﺷﻮﻫﺎ ﻫﻜﺬﺍ‪ ...‬ﻭﻻ ﺳﻴﻤﺎ ﺳﻴﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻧﱯ ﺍﳊـﺰﻥ‪ ‬ﻭﻣـﻦ‬ ‫ﺍﺗﺒﻌﻪ‪....‬‬ ‫ﻼ‬ ‫ﺠ ‪‬ﻌ ﹾﻞ ﻓِﻲ ﹸﻗﻠﹸﻮِﺑﻨ‪‬ﺎ ِﻏ ﹼ‬ ‫‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ﻭ‪‬ﻹ ‪‬ﺧﻮ‪‬ﺍِﻧﻨ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺳ‪‬ﺒﻘﹸﻮﻧ‪‬ﺎ ﺑِﺎﻹﳝ‪‬ﺎ ِﻥ ‪‬ﻭﻻ ‪‬ﺗ ‪‬‬ ‫ﻑ ‪‬ﺭﺣِﻴ ‪‬ﻢ‪.‬‬ ‫ﻚ ‪‬ﺭﺀُﻭ ‪‬‬ ‫ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇ‪‬ﻧ ‪‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪٧٤‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﻳﺮﺩ ﺍﳋﻮﻑ ﲟﻌﺎ ٍﻥ ﻋﺪﺓ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻨﻬﺎ‪ :‬ﺍﻟﺮﻫﺒﺔ‪ ،‬ﺍﻟ ‪‬ﻮﺟ‪‬ﻞ‪ ،‬ﺍﳍﻴﺒـﺔ‪ .‬ﻭﰲ‬ ‫ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ‪ :‬ﺍﺟﺘﻨﺎﺏ ﺍﻟﻌﻤﻞ ﲟﺎ ﻫﻮ ﺃﺩﱏ ﻣﻦ ﺍﳊﺮﺍﻡ ﻣـﻦ ﺍﳌﻤﻨﻮﻋـﺎﺕ‬ ‫ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﳊﺮﺍﻡ‪ .‬ﻭﻗﺪ ﺗﻠﻘﻰ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳋﻮﻑ ‪ -‬ﲜﺎﻧﺐ ﺷـﻌﻮﺭ "ﺍﻟﺮﺟـﺎﺀ"‪-‬‬ ‫ﻋﻨﺼﺮ ﻣﻮﺍﺯﻧﺔ ﰲ ﺍﻟﺴﲑ ﻭﺍﻟﺴﻠﻮﻙ ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﺇﻛﺴﲑﹰﺍ ﻣﻌ ِّﺪ ﹰﻻ ﳌﺎ ﻳـﺴﻮﻕ ﻣـﻦ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺇﱃ ﺍﻹﺩﻻﻝ ﻭﺍﻟﺸﻄﺤﺎﺕ‪ .‬ﺫﻟﻚ ﻷﻧﻪ ‪‬ﳛﻮﻝ ﺩﻭﻥ ﺍﳔﺪﺍﻉ ﺍﻟـﺴﺎﻟﻚ ﺇﱃ‬ ‫ﻃﻤﺄﻧﻴﻨﺔ ﺍﻷﻣﻦ‪ ،‬ﻭﺩﻭﻥ ﺗﻠﺒ‪‬ﺴﻪ ﺑﺎﻷﻭﻫﺎﻡ ﻭﺍﻷﻣﺎﱐ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﻘﺸﲑﻱ‪ :‬ﺃﻧﻪ ﺷﻌﻮﺭ ﰲ ﺍﻷﻋﻤﺎﻕ ﳚﻨ‪‬ﺐ ﺍﻟﺴﺎﻟﻚ ﻋﻤﺎ ﻻ ﳛﺒـﻪ ﺍﷲ‬ ‫ﻭﻻ ﻳﺮﺿﺎﻩ‪ .‬ﻭﺃﻛﹼﺪ ﻋﻠﻰ ﺗﺄﺛﲑﻩ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﺍﳋﻮﻑ ﻣﻌﲎ ﻣﺘﻌﱠﻠﻘﹸـﻪ ﰲ‬ ‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻷﻧﻪ ﺇﳕﺎ ﳜﺎﻑ ﺃﻥ ﳛ ﱠﻞ ﺑﻪ ﻣﻜﺮﻭﻩ ﺃﻭ ﻳﻔﻮﺗﻪ ﳏﺒﻮﺏ‪ .‬ﻭﻻ ﻳﻜﻮﻥ ﻫﺬﺍ‬ ‫)‪(١‬‬ ‫ﺇ ﹼﻻ ﻟﺸﻲﺀ ﳛﺼﻞ ﰲ ﺍﳌﺴﺘﻘﺒﻞ"‪.‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻳﻀﹰﺎ ﺑﻜﺜﲑ ﻣﻦ ﺁﻳﺎﺗﻪ ﺍﻟﺒ‪‬ﻴﻨﺎﺕ ﺇﳕـﺎ ﻳﻠﻔـﺖ‬ ‫ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﻋﺎﻗﺒﺔ ﺍﻷﻋﻤﺎﻝ ﻭﻣﺎ ﺗﺆﻭﻝ ﺇﻟﻴﻪ ﺍﻷﻃﻮﺍﺭ‪ ،‬ﻣﺴﺘﻬﺪﻓﹰﺎ ﺩﻧﻴﺎ ﺗﻘﻮﻡ ﻋﻠـﻰ‬ ‫ﻭﻓﻖ ﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻓﺎﻟﺪﻧﻴﺎ ﺍﻟﱵ ﻳﺮﻳﺪ ﺍﻟﻘﺮﺁﻥ ﺇﻗﺎﻣﺘﻬﺎ‪ ،‬ﳝﻜﻦ ﺭﺅﻳﺔ ﺍﳌـﺴﺘﻘﺒﻞ ﻓﻴﻬـﺎ‬ ‫ﺑﺜﻤﺮﺍﺗﻪ ﺍﻟﻄﻴﺒﺔ ﻭﺍﳋﺒﻴﺜﺔ‪ ،‬ﺭﻭﺣﹰﺎ ﻭﻣﻌﲎ ﻭﻓﻜﺮﹰﺍ ﻭﲜﺰﺋﻴﺎﺗﻪ‪ .‬ﻓﻬﻮ ﻳﻐﺮﺱ ﰲ ﺿـﻤﲑ‬ ‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢١٤‬‬

‫‪٧٥‬‬


‫ﻣﻨﺘﺴﺒﻴﻪ ﻭﰲ ﻭﺟﺪﺍ‪‬ﻢ ﺷﺪﺓ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻌﻘﱮ ﻃﻮﺍﻝ ﺣﻴﺎ‪‬ﻢ‪ ،‬ﻣﺬﻛﹼﺮﹰﺍ ﺇﻳﺎﻫﻢ ﺃﻥ‬ ‫ﷲ ﻣ‪‬ﺎ ﻟﹶـ ‪‬ﻢ‬ ‫ﻳﺜﺒﺘﻮﺍ ﺃﻗﺪﺍﻣﻬﻢ ﻭﻻ ﻳﻨﺤﺮﻓﻮﺍ‪ ،‬ﺧﺸﻴﺔ ﺗﻐﻴ‪‬ﺮ ﺍﻷﺣﻮﺍﻝ ‪ ‬ﻭ‪‬ﺑﺪ‪‬ﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍ ِ‬ ‫ﺤ‪‬ﺘ ِ‬ ‫‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬‬ ‫ﺴﺮِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎ ﹰﻻ ‪ ‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬ ‫ﺴﺒ‪‬ﻮ ﹶﻥ‪) ‬ﺍﻟﺰﻣﺮ‪ (٤٧:‬ﹸﻗ ﹾﻞ ‪‬ﻫ ﹾﻞ ﻧ‪‬ﻨِّﺒﹸﺌ ﹸﻜ ‪‬ﻢ ِﺑ ﹾﺎ َﻷ ‪‬ﺧ ‪‬‬ ‫ﺴﻨ‪‬ﻮ ﹶﻥ ﺻ‪‬ـ‪‬ﻨﻌ‪‬ﺎ‪‬‬ ‫ﺴﺒ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧﻬ‪‬ـ ‪‬ﻢ ﻳ‪‬ﺤ‪‬ـ ِ‬ ‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳﺤ‪‬ـ ‪‬‬ ‫ﺿﻞﱠ ‪‬ﺳ ‪‬ﻌﻴ‪‬ﻬ‪ ‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫‪‬‬ ‫)ﺍﻟﻜﻬﻒ‪ (١٠٤-١٠٣:‬ﻭﺃﻣﺜﺎﳍﻤﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﻠﻘﻰ ﺍﻟﺮﻫﺐ ﻭﺍﻟﻮﺟـﻞ‬ ‫ﰲ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﺑﻞ ﻛﺄ‪‬ﺎ ﺧﻴﻮﻁ ﺳﺪﻯ ﻏﻴﺒﻴﺔ ﻣﺰﺟﺎﺓ ﺇﻟﻴﻨﺎ ﻣـﻦ ﺍﻟﻌﻘـﱮ ﻟﻴﻨـﺴﺞ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻠﻴﻬﺎ ﻧﺴﻴﺞ ﺣﻴﺎﺗﻪ‪- ..‬ﻭﻣﺎ ﺃﺳﻌﺪ ‪‬ﻣﻦ ﻳﻨﺴﺞ ﻧﻘﻮﺵ ﺣﻴﺎﺗـﻪ ﲟﻜﹼـﻮ ٍﻙ‬ ‫ﹸﻟﺤﻤﺘﻪ ﻭﺳﺪﺍﻩ ﺃﺧﺮﻭﻳﺔ‪ -‬ﻓﻴﻮﺍﺻﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪‬ﺎ ﺗﻠﻘﻴﻨﺎﺗﻪ ﺍﻷﺧﺮﻭﻳﺔ ﻟﻘﻠﻮﺑﻨﺎ‪،‬‬ ‫ﻣﺴﺪﺩﹰﺍ ﺃﻧﻈﺎﺭﻧﺎ ﺩﺍﺋﻤﹰﺎ ﳓﻮ ﺍﻟﻌﻘﱮ‪.‬‬ ‫ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺮﺩ ﰲ ﺑﻴﺎﻧﻪ ﺍﻟﻨ‪‬ﻴﺮ‪ ،‬ﺍﳋﻮﻑ ﻛﺴﻮﻁ ﻷﺟـﻞ‬ ‫ﺃﻥ ﳚﻠﺒﻨﺎ ﺇﱃ ﺣﻀﻮﺭﻩ ﻭﻳﺸﺮ‪‬ﻓﻨﺎ ﲟﻌﻴﺘﻪ‪ .‬ﻫﺬﺍ ﺍﻟﺴﻮﻁ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﻌﺘﺎﺏ ﺍﻷﻡ‬ ‫ﺍﻟﺬﻱ ﻳﺪﻓﻊ ﺍﻟﻄﻔﻞ ﻟﻴﻠﺠﺄ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﱃ ﺣﻀﻨﻬﺎ ﺍﳊﻨﻮﻥ‪ ،‬ﻛـﺬﻟﻚ ﺍﳋـﻮﻑ‬ ‫ﳚﺬﺏ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺭﺣﺎﺏ ﺭﲪﺔ ﺍﷲ ﺍﻟﻮﺍﺳﻌﺔ ﻭﻳﺜﺮﻳﻪ ﺑﻮﺍﺭﺩﺍﺕ ﺃﻟﻄﺎﻓﻪ ﺍﳉﱪﻳﺔ‪،‬‬ ‫ﺍﳌﻔﺎﺿﺔ ﻋﻠﻴﻪ ﻣﻦ ﻏﲑ ﺍﺳـﺘﺸﺮﺍﻑ ﳍﺎ‪ .‬ﻭﳍﺬﺍ ﻓﻜﻞ ﺃﻣﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻈﻠ ٍﻞ‬ ‫ﺑﺎﳋﻮﻑ ﻭﺍﳋﺸﻴﺔ‪ ،‬ﺇﳕﺎ ﻳﺮﺩ ﺑﺄﻟﻮﺍﻥ ﺍﻟﺮﲪﺔ ﻭﻳﻮﺭﺙ ﺍﻻﻧﺸﺮﺍﺡ ﺭﻏﻢ ﻣﺎ ﻳﺒﺪﻭ ﻋﻠﻴﻪ‬ ‫ﻣﻦ ﺑ‪‬ﻌ ٍﺪ ﳐﻴﻒ ﺭﻫﻴﺐ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻮﺟﺪﺍﻥ ﺍﳋﺎﺋﻒ ﻣﻦ ﺍﷲ ﻭﺍﳋﺎﺷﻊ ﻟﻪ‪ ،‬ﻳﻨﺠﻮ ﻣـﻦ ﺧـﻮﻑ‬ ‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺫﻟﻚ ﺍﳋﻮﻑ ﺍﻟﻘﺎﺳﻲ ﺍﻟﺬﻱ ﻻ ﻳﺪﻓﻌﻪ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﺮﲪﺔ ﻭﻻ ﻓﺎﺋـﺪﺓ‬ ‫ﺗﺮﺟﻰ ﻣﻨﻪ‪ ،‬ﺑﻞ ﻫﻮ ﺧﻮﻑ ﻣﻀﺮ‪ .‬ﻭﻟﻠﺤﻴﻠﻮﻟﺔ ﺩﻭﻥ ﺗﺸﺘﺖ ﺍﻟـﺸﻌﻮﺭ ﺑـﺎﳋﻮﻑ‬ ‫ﺍﳌﺪﺭﺝ ﰲ ﻣﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺗﻮﺟﻴﻬﻪ ﺇﱃ ﻫﺪﻑ ﻭﺍﺣﺪ‪ ،‬ﻳﺒﻌﺚ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ‬ ‫‪٧٦‬‬


‫ﻫﺬﻩ ﺍﻟﻘﻠﻮﺏ ﺍﻷﻣﻞ ﺑﺂﻳﺎﺗﻪ ﺍﻟﻜﺮﳝﺔ ﰲ ﻣﻮﺍﺿﻊ ﻋﺪﺓ ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ‪ :‬ﻓﹶـﻼ‬ ‫‪‬ﺗﺨ‪‬ﺎﻓﹸﻮﻫ‪ ‬ﻢ ‪‬ﻭﺧ‪‬ﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻣ‪ ‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﻱ ﻓﹶﺎ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﻮ ِﻥ‪‬‬ ‫ﲔ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،(١٧٥:‬ﻭ‪ ‬ﻭِﺇﻳ‪‬ﺎ ‪‬‬ ‫ﻼ‬ ‫)ﺍﻟﺒﻘﺮﺓ‪ ،٤٠:‬ﺍﻟﻨﺤﻞ‪ (٥١:‬ﻣﺬﻛﺮﹰﺍ ﳍﻢ ﺑﻌﺪﻡ ﺍﻟﻮﻟﻮﺝ ﰲ ﺃﻱ ﺭﻫﺐ ﻻ ﻣﱪﺭ ﻟﻪ‪ .‬ﻓﻀ ﹰ‬ ‫ﻋﻦ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﺜﲏ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻌﺎﻣﺮﺓ ﺑﺎﳋﻮﻑ ﻭﺍﳌﺘﻤﻴﺰﺓ ﺑﺎﳋﺸﻴﺔ ﺑﻘﻮﻟـﻪ‪:‬‬ ‫‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﻓ ‪‬ﻮِﻗ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ‪) ‬ﺍﻟﻨﺤـﻞ‪ (٥٠:‬ﻭ‪‬ﻳ‪‬ـ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ‬ ‫‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﺧ ‪‬ﻮﻓﹰﺎ ‪‬ﻭ ﹶﻃ ‪‬ﻤﻌ‪‬ﺎ‪) ‬ﺍﻟﺴﺠﺪﺓ‪ (١٦:‬ﺫﻟﻚ ﻷﻥ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﻧﺴﺠﺖ ﺣﻴﺎ‪‬ﺎ ﻭﻓﻖ‬ ‫ﻣﻘﺘﻀﻴﺎﺕ ﺍﳋﻮﻑ ﺗﺴﺘﻌﻤﻞ ﺇﺭﺍﺩ‪‬ﺎ ﺑﺎﻟﺘﻤﻜﲔ‪ ،‬ﻭﺗﺘﻘﺪﻡ ﲞﻄﻮﺍﺕ ﺣـﺬﺭﺓ‪ ،‬ﻭﻻ‬ ‫ﺗﻄﺄ ﻣﻮﺿﻌﹰﺎ ﻫﺸﹰﺎ ﻭﻣﺰﻟﻘﹰﺎ ﻓﺎﺳﺪﹰﺍ‪ .‬ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﻷﺭﻭﺍﺡ ﺍﳊﺴﺎﺳﺔ ﺍﻟﺮﻫﻴﻔﺔ ﲢﻠﹼـﻖ‬ ‫ﻋﺎﻟﻴﹰﺎ ﰲ ﲰﺎﺀ ﺍﻟﺮﺿﻰ ﺍﻹﳍﻲ‪ .‬ﻭﻣﺎ ﺃﲨﻞ ﻣﺎ ﻳﻘﺮﺭﻩ "ﺻﺎﺣﺐ ﺍﻟﹸﻠﺠ‪‬ـﺔ" ﺣـﻮﻝ‬ ‫ﺍﳋﻮﻑ ﰲ ﺍﻟﺒﻴﺖ ﺍﻵﰐ‪:‬‬ ‫ﺑ‪‬ﺎﺵ ﺩ‪‬ﺭ ﺩِﻳﻦ ﺛﹶﺎﺑِﺖ ﹶﺍ ‪‬ﺭﺗ‪‬ﺮ ِﺳﻲ ِﺯﻗﹶﻬ ِﺮ ﺣ‪‬ﻖ ﻛِﻪ ‪‬ﭘﺎ‬ ‫ﻛﹶﺮﺩﻩ ﻣ‪‬ﺤﻜﹶﻢ ﺩ‪‬ﺭ ﺯ‪‬ﻣﲔ ﻋ‪‬ﺮﻋ‪‬ﺮﻧِﻴﻢ ﺻ‪‬ﺮﺻ‪‬ﺮﺍﺳﺖ‬ ‫ﻳﻌﲏ‪ :‬ﺇﻥ ﻛﻨﺖ ﲣﺎﻑ ﻗﻬﺮ ﺍﻟﺮﺏ ﺍﳉﻠﻴﻞ ﻓﻜﻦ ﺭﺍﺳﺦ ﺍﻟﻘـﺪﻡ ﰲ ﺍﻟـﺪﻳﻦ‪،‬‬ ‫ﻓﺎﻟﺸﺠﺮ ﻻ ﻳﺜﺒﺖ ﺃﻣﺎﻡ ﺍﻟﺮﻳﺎﺡ ﺍﳍﻮﺝ ﺇ ﹼﻻ ﺑﻌﺮﻭﻗﻪ ﺍﳌﻮﻏﻠﺔ ﰲ ﺍﻷﻋﻤﺎﻕ‪.‬‬ ‫ﻭﺍﳋﻮﻑ ﻋﻠﻰ ﻣﺮﺍﺗﺐ‪ .‬ﻓﺄﺩﱏ ﻣﺮﺍﺗﺒﻪ‪ :‬ﻫﻮ ﺍﳋﻮﻑ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺷـﺮﻭﻁ‬ ‫ﲔ‪‬‬ ‫ﺍﻹﳝﺎﻥ ﻭﻣﻘﺘﻀﺎﻩ‪ ،‬ﻛﻤﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭﺧ‪‬ﺎﻓﹸﻮ ِﻥ ِﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻣ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬

‫)ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٧٥:‬‬

‫ﻭﺃﻋﻠﻰ ﻣﻨﻬﺎ ﻣﺮﺗﺒﺔ ﻫﻲ ﻣﺮﺗﺒﺔ ﺍﳋﺸﻴﺔ ﺫﺍﺕ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻌﻠﻤﻲ ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ‬ ‫ﷲ ِﻣ ‪‬‬ ‫ﺨﺸ‪‬ﻰ ﺍ َ‬ ‫ﺗﻌﺎﱃ‪ِ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ﺍﹾﻟ ‪‬ﻌﹶﻠﻤ‪‬ﺎ ُﺀ‪) ‬ﻓﺎﻃﺮ‪.(٢٨:‬‬ ‫‪٧٧‬‬


‫ﻭﺃﻋﻠﻰ ﻣﻨﻬﺎ ﻣﺮﺗﺒﺔ ﻫﻲ ﻣﺮﺗﺒﺔ ﺍﳍﻴﺒﺔ ﺍﳌﻄﺒﻮﻋﺔ ﺑﺎﳌﻌﺮﻓﺔ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫ﷲ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫ﺤ ِّﺬ ‪‬ﺭ ﹸﻛ ‪‬ﻢ ﺍ ُ‬ ‫‪ ‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺴﻪ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٣٠:‬‬ ‫ﻫﺬﺍ ﻭﻗﺪ ﻗﺴ‪‬ﻢ ﻗﺴ ‪‬ﻢ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳋﻮﻑ ﺇﱃ‪ :‬ﺍﳍﻴﺒﺔ‪ ،‬ﺍﳋﺸﻴﺔ‪ ،‬ﻭﻛﻠﺘﺎﳘﺎ ﻧﺎﺑﻌﺘﺎﻥ‬ ‫ﻣﻦ ﺍﳋﻮﻑ ﻭﻟﻜﻦ ﺍﳍﻴﺒﺔ ﻫﻲ ﻣﺪﺍﺭ "ﺍﻟﻔﺮﺍﺭ" ﺑﻴﻨﻤﺎ ﺍﳋﺸﻴﺔ ﺗﺪﻭﺭ ﺣﻮﻝ "ﺍﻻﻟﺘﺠـﺎﺀ"‪.‬‬ ‫ﻓﺼﺎﺣﺐ ﺍﳍﻴﺒﺔ ﰲ ﺳﲑﻩ ﻭﺳﻠﻮﻛﻪ ﻳﻌﻴﺶ ﺩﻭﻣﹰﺎ ﲟﻔﻬﻮﻡ "ﺍﻟﻔـﺮﺍﺭ" ﻭﺑـﻪ ﻳﺘﺤـﺮﻙ‬ ‫ﻭﻳﺴﻜﻦ ﻭﻳﺘﺨﻴﻞ‪ .‬ﺑﻴﻨﻤﺎ ﺻﺎﺣﺐ ﺍﳋﺸﻴﺔ ﻳﻌﻴﺶ ﻛﻞ ﳊﻈﺔ ﲟﻔﻬﻮﻡ ﺁﺧﺮ ﲝﺜﹰﺎ ﻋـﻦ‬ ‫ﻭﺳﺎﺋﻞ ﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻣﻨﻘﹼﺒﹰﺎ ﻋﻦ ﻓﺮﺹ ﺍﻻﺣﺘﻤﺎﺀ ﺑﻪ‪.‬‬ ‫ﻭﳍﺬﺍ ﻓﺎﻟﺬﻳﻦ ﺍﺧﺘﺎﺭﻭﺍ ﻣﺴﻠﻚ ﺍﻟﺮﻫﺒﺔ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺪﳝﻮﻥ ﺍﻟﻔﺮﺍﺭ ﺃﻳـﻀﺎﹰ‪ ،‬ﻟـﺬﺍ‬ ‫ﻳﻌﺴ‪‬ﺮﻭﻥ ﺍﻟﻴﺴﲑ ﻓﻴﺘﻌﺮﺿﻮﻥ ﺇﱃ ﻣﺎ ﺗﻌﺮﺽ ﻟﻪ ﺍﻟﺮﻫﺒﺎﻥ ﻣـﻦ ﺍﻟـﻀﻴﻖ ﻭﺍﳊـﺮﺝ‬ ‫ﻭﺍﻟﻌﻨﺖ‪ .‬ﻭﳍﺬﺍ ﻳﻘﺎﺳﻮﻥ ﻣﻦ "ﺍﻟﺒ‪‬ﻌﺪ" ﻋﻨﻪ ﺗﻌﺎﱃ ﲟﻘﺪﺍﺭ ﺍﻟﺒ‪‬ﻌﺪﻳﺔ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺍﻟﻔﺮﺍﺭ‪.‬‬ ‫ﺑﻴﻨﻤﺎ ﺳﺎﻟﻜﻮ ﺍﳋﺸﻴﺔ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﻛﻞ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺕ ﺣﻴﺎ‪‬ﻢ ﳏـ ‪‬ﻮﻟﲔ‬ ‫ﺍﳍﻮﻯ ﺇﱃ ﺍﳍﺪﻯ‪ ،‬ﻫﻢ ﰲ ﻣﻔﺮﻕ ﻃﺮﻳﻖ ﺁﺧﺮ ﻛﻞ ﺣﲔ ﻟﻼﻟﺘﺠﺎﺀ ﺇﻟﻴـﻪ ﺗﻌـﺎﱃ‪،‬‬ ‫ﻓﻴﺸﺮﺑﻮﻥ ﻣﻦ ﻛﻮﺛﺮ "ﺍﻟ ﹸﻘﺮﺏ" ﻃﺎﻟﺒﲔ ﺍﳌﺰﻳﺪ ﺑﺎﺷﺘﻴﺎﻕ‪.‬‬ ‫ﻭﺍﳋﺸﻴﺔ ﲟﻌﻨﺎﻫﺎ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﺧﻮﺍﺹ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ .‬ﻓﻬﻢ ﳝﻮﺗـﻮﻥ‬ ‫ﺭﻭﺣﹰﺎ ﻭﺍﺣﺪﺓ ﻭﳛﻴﻮﻥ ﺑﻘﻮﺓ ﺃﺭﻭﺍﺡ ﻛﺜﲑﺓ‪ ،‬ﻟﻜﺄ‪‬ﻢ ﰲ ﺟﻮ ﻳ‪‬ﺴ ‪‬ﻤﻊ ﻓﻴـﻪ ﺻـﻮﺭ‬ ‫ﺇﺳﺮﺍﻓﻴﻞ ﻭﺃﻣﺎﻡ ﺻﻮﻟﺔ ﺟﻼﻝ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﻋﻈﻤﺘﻪ‪ .‬ﻓﻔﻲ ﺁﻓﺎﻕ ﺃﺣﺎﺳﻴـﺴﻬﻢ‬ ‫ﺠ‪‬ﺒ ِﻞ ‪‬ﺟ ‪‬ﻌﹶﻠﻪ‪ ‬ﺩﻛ‪‬ﺎ ‪‬ﻭﺧ‪‬ـ ‪‬ﺮ‬ ‫ﺠﻠﱠﻰ ‪‬ﺭﺑ‪ ‬ﻪ ِﻟ ﹾﻠ ‪‬‬ ‫ﻭﺷﻌﻮﺭﻫﻢ ﻭﺇﺩﺭﺍﻛﻬﻢ ﻳﺮﻥ ﺻﺪﻯ‪ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺗ ‪‬‬ ‫ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬‬ ‫ﺻ ِﻌﻘﹰﺎ‪) ‬ﺍﻷﻋﺮﺍﻑ‪ (١٤٣:‬ﻓﺘﺸﺮﻕ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻭﺗﻐﺮﺏ‪ .‬ﻭﺃﻗﺮﺏ ﺍﳌﻘﺮﺑﲔ‬ ‫ﺖ‬ ‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ﹶﺃﻃﱠ ِ‬ ‫ﻭﺳﻴﺪ ﺍﳋﺎﺷﲔ ‪ ‬ﻳﻘﻮﻝ‪ِ" :‬ﺇِّﻧﻲ ﹶﺃﺭ‪‬ﻯ ﻣ‪‬ﺎ ﻻ ‪‬ﺗ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ‪‬ﻭﹶﺃ ‪‬ﺳ ‪‬ﻤﻊ‪ ‬ﻣ‪‬ﺎ ﻻ ‪‬ﺗ ‪‬‬ ‫ﺿ ‪‬ﻊ ‪‬ﺟ‪‬ﺒ ‪‬ﻬ‪‬ﺘﻪ‪‬‬ ‫ﻚ ﻭ‪‬ﺍ ِ‬ ‫ﺿﻊ‪ ‬ﹶﺃ ‪‬ﺭ‪‬ﺑ ِﻊ ﹶﺃﺻ‪‬ﺎِﺑ ‪‬ﻊ ِﺇ ﹼﻻ ‪‬ﻭ ‪‬ﻣﹶﻠ ‪‬‬ ‫ﺴﻤ‪‬ﺎ ُﺀ ‪‬ﻭ ‪‬ﺣﻖ‪ ‬ﹶﻟﻬ‪‬ﺎ ﹶﺃ ﹾﻥ ‪‬ﺗِﺌﻂﱠ ﻣ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻮ ِ‬ ‫ﺍﻟ ‪‬‬ ‫‪٧٨‬‬


‫ﻼ ‪‬ﻭﹶﻟ‪‬ﺒ ﹶﻜ‪‬ﻴﺘ‪ ‬ﻢ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗﹶﻠ ﱠﺬ ﹾﺫ‪‬ﺗ ‪‬ﻢ‬ ‫ﺤ ﹾﻜﺘ‪ ‬ﻢ ﹶﻗﻠِﻴ ﹰ‬ ‫ﻀِ‬ ‫ﷲ ﹶﻟ ‪‬ﻮ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋﹶﻠﻢ‪ ‬ﹶﻟ ‪‬‬ ‫ﷲ ﻭ‪‬ﺍ ِ‬ ‫ﺳ‪‬ﺎ ِﺟﺪ‪‬ﺍ ِ‬ ‫)‪(١‬‬ ‫ﷲ"‪.‬‬ ‫ﺠﹶﺄﺭ‪‬ﻭ ﹶﻥ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫ﺕ ‪‬ﺗ ‪‬‬ ‫ﺼ ‪‬ﻌﺪ‪‬ﺍ ِ‬ ‫ﺨ ‪‬ﺮ ‪‬ﺟﺘ‪ ‬ﻢ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬ ‫ﺵ ‪‬ﻭﹶﻟ ‪‬‬ ‫ﺑِﺎﻟِّﻨﺴ‪‬ﺎ ِﺀ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻔﹸﺮ‪ِ ‬‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻳﺒﲔ ﺷﺪﺓ ﺧﺸﻴﺘﻪ ‪ ‬ﷲ ﺗﻌـﺎﱃ ﺍﳌﻨﻄﻮﻳـﺔ ﻋﻠـﻰ‬ ‫ﺍﻻﻟﺘﺠﺎﺀ ‪ -‬ﻣﻊ ﻋﻠﻤﻪ ﲟﺎ ﻻ ﻳﻌﻠﻤﻮﻥ‪ -‬ﻭﺍﺧﺘﻴﺎﺭﻩ ﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﺑﺪ ﹰﻻ ﻣـﻦ‬ ‫ﺍﻟﻔﺮﺍﺭ‪ ،‬ﻭﻳﻮﺿﺢ ﺃﻳﻀﹰﺎ ﻫﻴﺒﺔ ﺍﻵﺧﺮﻳﻦ ﺍﳌﺘﺴﻤﺔ ﺑﺎﻟﻔﺮﺍﺭ ﺣﻴﺚ ﻋﺒ‪‬ﺮ ﺃﺑـﻮ ﺫﺭ ‪‬‬ ‫ﻀﺪ‪ (٢)"‬ﻭﻏﺪﺍ ﺗﺮﲨﺎﻧﹰﺎ ﺑﻠﻴﻐﹰﺎ ﳍﺬﺍ ﺍﳌﻌﲎ‪.‬‬ ‫ﺠ ‪‬ﺮ ﹰﺓ ﺗ‪ ‬ﻌ ‪‬‬ ‫ﺖ ‪‬ﺷ ‪‬‬ ‫ﺑﺈﺿﺎﻓﺘﻪ‪" :‬ﹶﻟ ‪‬ﻮ ِﺩ ‪‬ﺩﺕ‪ ‬ﹶﺃِّﻧﻲ ﹸﻛ‪‬ﻨ ‪‬‬ ‫ﻓﺬﻭ ﺍﻟﺮﻭﺡ ﺍﳌﻨ ﱠﻈﻢ ﻭﻓﻖ ﺍﳋﺸﻴﺔ ﻭﺍﳍﻴﺒﺔ ﻻ ﻳﻘﺘﺮﻑ ﺍﻵﺛﺎﻡ ﻭﻟﻮﱂ ﻳﻜﻦ ﺧﺎﺋﻔﹰﺎ‪ ...‬ﻓﻬﺎ‬ ‫ﻫﻮ ﺻﻬﻴﺐ ﺍﻟﺮﻭﻣﻲ ‪ ‬ﻣﺜﺎﻝ ﺍﳌﻬﺎﺑﺔ ﻭﺑﻄﻞ ﺍﻟﻌﺼﻤﺔ‪ .‬ﻳﺼﻔﻪ ﺍﻟﺮﺳـﻮﻝ ‪ِ) : ‬ﻧ ‪‬ﻌ ‪‬ﻢ‬ ‫)‪(٣‬‬ ‫ﺼ ِﻪ(‪.‬‬ ‫ﷲ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ِ‬ ‫ﻒﺍ َ‬ ‫ﺨ ِ‬ ‫ﺐ ﹶﻟ ‪‬ﻮ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺻ ‪‬ﻬ‪‬ﻴ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬‬ ‫ﺇﻥ ﺃﺭﺑﺎﺏ ﺍﳋﻮﻑ ﻳﺘﺄﳌﻮﻥ ﻭﻳﺘﻮﺟﻌﻮﻥ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﺃﺧﺮﻯ ﺗﻨﻬﻤﺮ ﻣﻨﻬﻢ ﺍﻟﺪﻣﻮﻉ‬ ‫ﻼ ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ ﻭﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﺍﻧﻔﺮﺍﺩﻫﻢ؛ ﻓﻴﻄﻔﺌﻮﻥ ﺑﺪﻣﻮﻋﻬﻢ ﻧﺎﺭ‬ ‫ﺳﻴ ﹰ‬ ‫"ﺍﻟﺒ‪‬ﻌﺪ" ﻭﳝﻀﻮﻥ ﺇﱃ ﺇﻃﻔﺎﺀ ﻧﺎﺭ ﺟﻬﻨﻢ ﻭﻫﻲ ﺃﻗﺼﻰ ﺍﻷﺑﻌﺎﺩ ﻋﻦ ﺍﷲ‪ ،‬ﻛﻤـﺎ ﰲ‬ ‫ﺸ‪‬ﻴ ِﺔ ﺍ ِ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ )ﻻ ‪‬ﻳِﻠﺞ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺭ ‪‬ﺟ ﹲﻞ ‪‬ﺑﻜﹶﻰ ِﻣ ‪‬ﻦ ‪‬ﺧ ‪‬‬ ‫ﷲ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻌ‪‬ﻮ ‪‬ﺩ ﺍﻟﻠﱠ‪‬ﺒﻦ‪ ‬ﻓِﻲ‬ ‫ﻀ ‪‬ﺮ ِ‬ ‫ﺍﻟ ‪‬‬ ‫ﻉ()‪ (٤‬ﲟﻌﲎ ﺃﻧﻪ ﳏﺎﻝ ﺩﺧﻮﻟﻪ ﺍﻟﻨﺎﺭ‪ .‬ﻭﻳﻌﲏ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻟﺪﻣﻮﻉ ﺃﻋﻈﻢ ﺇﻛﺴﲑ‬ ‫ﻹﻃﻔﺎﺀ ﻧﺎﺭ ﺟﻬﻨﻢ‪.‬‬ ‫ﻭﻫﻢ ﺃﺣﻴﺎﻧﹰﺎ ﳝﺤ‪‬ﺼﻮﻥ ﻣﺎ ﻗﺪﻣﻮﻩ ﻣﻦ ﺃﻋﻤﺎﻝ ﻭﻣﺎ ﺗﺮﻛﻮﻩ ﻓﺘﻘﺸﻌﺮ ﺟﻠﻮﺩﻫﻢ ﳑـﺎ‬ ‫ﻗﺪ‪‬ﻣﻮﻩ ﺭﲟﺎ ﻫﻮ ﻟﻴﺲ ﷲ ﺑﻞ ﻟﻠﻬﻮﻯ‪ ،‬ﻭﻣﺎ ﺗﺮﻛﻮﻩ ﺭﲟﺎ ﻫﻮ ﺷﻴﻄﺎﱐ ﳏﺾ‪ ،‬ﻓﻴﺘﺠﺮﻋﻮﻥ‬ ‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪٩‬؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺰﻫﺪ ‪.١٩‬‬ ‫‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪٩‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.١٧٣/٥‬‬ ‫‪ (٣‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪ .٤٢٩-٤٢٨/٢‬ﻭﺍﻧﻈﺮ ﺃﻳﻀﹰﺎ‪ :‬ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪٢٣٤/١‬؛ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻻﺑﻦ ﺣﺠﺮ ‪.١٦١/١‬‬ ‫‪ (٤‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻓﻀﺎﺋﻞ ﺍﳉﻬﺎﺩ ‪٨‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﳉﻬﺎﺩ ‪٨‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٥٠٥/٢‬‬

‫‪٧٩‬‬


‫ﺍﳊﺰﻥ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ .‬ﻭﻳﻌﺰﻣﻮﻥ ﻋﻠﻰ ﺗﻘﻮﱘ ﺃﻧﻔﺴﻬﻢ ﻣﻠﺘﺠﺌﲔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﷲ‬ ‫ﺖ ‪‬ﺳﹶﺄﹾﻟﺖ‪ ‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﻭﻣﺜﺎﻝ ﺫﻟﻚ ﺣﺪﻳﺚ ﺃﻣﻨﺎ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ .‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺸﺔﹸ ﹶﺃﻫ‪ِ ‬ﻢ‬ ‫ﺖ ﻋ‪‬ﺎِﺋ ‪‬‬ ‫‪ ‬ﻋ ‪‬ﻦ ‪‬ﻫ ِﺬ ِﻩ ﺍﻵ‪‬ﻳ ِﺔ ‪‬ﻭ‪‬ﺍﱠﻟ ِﺬﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺆﺗ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ﺁ‪‬ﺗﻮ‪‬ﺍ ‪‬ﻭﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ِﺟﹶﻠ ﹲﺔ‪ ‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺖ ﺍﻟ ِّ‬ ‫ﺴ ِﺮﻗﹸﻮ ﹶﻥ ؟ ﻗﹶﺎ ﹶﻝ‪ :‬ﻻ ﻳ‪‬ﺎ ِﺑ‪‬ﻨ ‪‬‬ ‫ﺨ ‪‬ﻤ ‪‬ﺮ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬ﺮﺑ‪‬ﻮ ﹶﻥ ﺍﹾﻟ ‪‬‬ ‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﺼ ِّﺪﻳ ِﻖ ‪‬ﻭﹶﻟ ِﻜ‪‬ﻨﻬ‪ِ ‬ﻢ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬ ‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬ ‫ﺼ ‪‬ﺪﻗﹸﻮ ﹶﻥ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ﹶﺃ ﹾﻥ ﻻ ﻳ‪ ‬ﹾﻘ‪‬ﺒ ﹶﻞ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬ ‫ﺼﻠﱡﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫‪‬ﻳﺼ‪‬ﻮﻣ‪‬ﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳ ‪‬‬ ‫)‪(١‬‬ ‫ﺕ‪.‬‬ ‫ﺨ‪‬ﻴﺮ‪‬ﺍ ِ‬ ‫ﻳ‪‬ﺴ‪‬ﺎ ِﺭﻋ‪‬ﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﻭﺃﻇﻦ ﺃﻧﻪ ﻟﻮ ﺃﻃﻠﻘﻨﺎ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﹸﺫﻛﺮﻭﺍ ﻣﻘﺪﻣﹰﺎ ﻋﺎﻣﺔ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻧﻄﻠﻖ ﻋﻠـﻰ‬ ‫ﻣ‪‬ﻦ ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻨﺎﺱ ﺍﻟﻜﺎﻣﻠﲔ‪.‬‬ ‫ﻧﻌﻢ ﺇﻥ ﺧﻔﻘﺎﻥ ﺍﻟﻘﻠﺐ ﺑﺎﳋﻮﻑ ﻭﺍﳋﺸﻴﺔ ﺃﺳﻠﻢ ﻣﻦ ﺳﻠﻮﻙ ﺍﻟﻌﺒﺪ ﺑﲔ ﺍﳋـﻮﻑ‬ ‫ﻭﺍﻟﺮﺟﺎﺀ ﻣﻊ ﺃﻧﻪ ﺍﻷﺻﻞ ﻛﻤﺎ ﻳﻘﻮﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺪﺍﺭﺍﱐ‪ (٢).‬ﻭﻳﺆﻳﺪ "ﺍﻟﺸﻴﺦ ﻏﺎﻟﺐ"‬ ‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻴﻮﺭﺩ ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻠﺨﺺ ﻣﺸﺎﻋﺮﻩ ﳓﻮ ﺍﳋﻮﻑ‪:‬‬ ‫ﺐ ﺑﺄﻟﻒ ﺧﻮﻑ ﻭﺧﻮﻑ"‬ ‫"ﻫﻴ‪‬ﺞ ﺍﻟﻘﻠ ‪‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺃﻳ‪‬ﺪﻧﺎ ﺑﺮﻭﺡ ﻣﻦ ﻋﻨﺪﻙ ﻭﻭﹼﻓﻘﻨﺎ ﺇﱃ ﻣﺎ ‪‬ﺗﺤﺐ ﻭﺗﺮﺿﻰ‪،‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﳏﻤﺪ ﺍﳌﺮﺗﻀﻰ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻟﺰﻫﺪ ‪.٢٠‬‬ ‫‪" (٢‬ﻳﻨﺒﻐﻲ ﻟﻠﻘﻠﺐ ﺃﻥ ﻻ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺇ ﹼﻻ ﺍﳋﻮﻑ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﻏﻠﺐ ﺍﻟﺮﺟﺎﺀ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻓـﺴﺪ ﺍﻟﻘﻠـﺐ" )ﺍﻟﺮﺳـﺎﻟﺔ‬ ‫ﻟﻠﻘﺸﲑﻱ ‪.(٢١٨‬‬

‫‪٨٠‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺮﺟﺎﺀ ﻫﻮ ﺗﺮﻗﺐ ﺧﲑ ﻭﺃﻣﻞ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ‪ ..‬ﻭﺍﺳﺘـﺸﺮﺍﻑ ﺃﻟﻄـﺎﻑ ﺍﷲ‬ ‫ﻭﺁﻻﺋﻪ‪ ..‬ﻭﺍﻻﻣﺘﻼﺀ ﺑﺎﻷﻣﻞ ﻷﺟﻞ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﻟﻌﻴﺶ ﺑﻪ ﻟﻨﻴﻞ ﺍﳌﺄﻣﻮﻝ‪ .‬ﻭﻗﺪ ﻋﺮ‪‬ﻓﻪ‬ ‫ﺍﻟﺼﻮﻓﻴﺔ ﺑـ"ﺗﻌﻠﻖ ﺍﻟﻘﻠﺐ ﲟﺤﺒﻮﺏ ﺳﻴﺤﺼﻞ ﰲ ﺍﳌﺴﺘﻘﺒﻞ"‪ (١).‬ﻭﻋﻠـﻰ ﻫـﺬﺍ‬ ‫ﻓﺎﻟﺮﺟﺎﺀ ﺍﻧﺘﻈﺎﺭ ﻗﺒﻮﻝ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻷﻣﻞ ﰲ ﻏﻔﺮﺍﻥ ﺍﳌﻌﺼﻴﺎﺕ ﺑﺎﻟﺘﻮﺑﺔ‪.‬‬ ‫ﻭﺍﻟﺮﺟﺎﺀ ﺍﻟﺬﻱ ﻳﺴﺘﻨﺪ ﺇﱃ ﺃﺳﺎﺱ ﲢﻤ‪‬ﻞ ﺍﻟﺸﺨﺺ ﺗﺒﻌﺎﺕ ﻣﺎ ﺍﻗﺘﺮﻓﻪ ﻣﻦ ﺳـﻴﺌﺎﺕ‬ ‫ﻭﺍﺭﺟﺎﻉ ﺍﳊﺴﻨﺎﺕ ﺇﱃ ﳏﺾ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻫﺬﺍ ﺍﻟﺮﺟﺎﺀ ﳛ‪‬ﻮﻝ ﺑﲔ ﺍﻟﺴﺎﻟﻚ ﻭﺑـﲔ‬ ‫ﺍﻟﻮﻗﻮﻉ ﰲ ﺷِﺒﺎﻙ ﻗﺴﻢ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﻭﺍﻟﺴﻴﺌﺎﺕ ﻭﻣﺎ ﻻ ﻳﻠﻴﻖ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻛﻤﺎ ﳛﺠﺒﻪ‬ ‫ﻋﻦ ﺍﻻﻏﺘﺮﺍﺭ ﺑﺎﳊﺴﻨﺎﺕ ﻭﺍﳋﲑﺍﺕ‪ .‬ﻟﺬﺍ ﻓﻬﻮ ﺳﻴﺎﺣﺔ ﺩﺍﺋﻤﺔ ﰲ ﹸﺃﻓﻖ "ﺍﻟـﺴﲑ ﺇﱃ ﺍﷲ"‬ ‫ﺚ ﻣﺴﺘﻤﺮ‬ ‫ﻫﺮﺑﹰﺎ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﻭﺍﺣﺘﻤﺎ ًﺀ ﺑﺎﳋﲑﺍﺕ‪ ،‬ﲜﻨﺎ ‪‬ﺣﻲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺪﻋﺎﺀ‪ ..‬ﻭﺗﺸﺒ ﹲ‬ ‫ﲟﻄﺮﻗﺔ ﺑﺎﺏ ﺍﳊﻖ ﺗﻌﺎﱃ ﺑﻠﺴﺎﻥ ﺍﻹﻧﺎﺑﺔ ﻭﺍﻟﺘﻀﺮﻉ ﰲ ﺇﻗﻠﻴﻢ "ﺍﻟﺴﲑ ﻣﻊ ﺍﷲ"‪ .‬ﻓﺈﺫﺍ ﻣـﺎ‬ ‫ﻭﻓﹼﻖ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﺇﻗﺎﻣﺔ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ‪ ،‬ﻓﻼ ﺇﻳﺎﺱ ﻭﻻ ﺍﻧﻘﻄﺎﻉ ﰲ ﺍﳋﻮﻑ‪ ،‬ﻛﻤﺎ ﻻ‬ ‫ﺭﺧﺎﻭﺓ ﻭﻻ ﺷﻄﺤﺎﺕ ﰲ ﺍﻟﺮﺟﺎﺀ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻌﻨﺎﻳﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻫﺮﻭﺑﹰﺎ ﻣﻦ ﺍﻵﺛﺎﻡ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﺍﳌﺘﻮﺍﺻﻞ‬ ‫ﰲ ﻃﺮﻳﻖ ﺍﳊﺴﻨﺎﺕ ﻭﺍﳋﲑﺍﺕ ﻛﺎﳌﺘﺴﺎﺑﻖ ﻓﻴﻬﺎ‪ ،‬ﰒ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺫﻟـﻚ ﺍﻟﺒـﺎﺏ‬ ‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٢٢‬‬

‫‪٨١‬‬


‫ﺍﻟﺴﺎﻣﻲ‪ ،‬ﻭﺗﺮﻗﹼﺐ ﻋﻈﻴﻢ ﺭﲪﺘﻪ ﺗﻌﺎﱃ‪ ،‬ﳍﻮ ﺭﺟﺎﺀ ﺻﺎﺩﻕ‪ ،‬ﻭﻫـﻮ ﺃﹸﻓـﻖ ﺃﻣـﻞ‬ ‫ﺍﻟﺼﺎﺩﻗﲔ‪ .‬ﻭﲞﻼﻓﻪ ﻓﺈﻥ ﺗﻮﻗﻊ ﺍﻟﺜﻮﺍﺏ ﻭﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺩﻭﻥ ﻋﻤـﻞ‪ ،‬ﺃﻭ ﺍﻟﺘﺨـﺒﻂ‬ ‫ﻃﻮﺍﻝ ﺍﻟﻌﻤﺮ ﰲ ﻭﺩﻳﺎﻥ ﺍﻟﻀﻼﻟﺔ ﰒ ﺍﻟﺘﺤﺪﺙ ﻋﻦ "ﲝﺒﻮﺣﺔ ﺍﳉﻨﺔ"‪ ،‬ﻛﻤﻦ ﳚﱪ ﺍﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ ‪-‬ﺣﺎﺵ ﷲ‪ -‬ﻋﻠﻰ ﺃﻣﻮﺭ ﻭﻓﻖ ﺍﻵﻣﺎﻝ‪ ،‬ﳍﻮ ﺭﺟﺎﺀ ﻛﺎﺫﺏ ﻭﺍﺳـﺘﺨﻔﺎﻑ‬ ‫ﺑﺮﲪﺔ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪.‬‬ ‫ﻫﺬﺍ ﻭﺍﻟﺮﺟﺎﺀ ﻟﻴﺲ ﲤﻨﻴﺎﹰ‪ ،‬ﺇﺫ ﺍﻟﺘﻤﲏ ﻫﻮ ﺗﺼﻮﺭ ﻏﲑ ﻣﻘﻄﻮﻉ ﻓﻴﻪ‪ ،‬ﺑﻞ ﺗﻮﻗـﻊ‬ ‫ﺧﺎﺋﺐ ﻻ ﺃﻣﻞ ﻓﻴﻪ‪ .‬ﺑﻴﻨﻤﺎ ﺍﻟﺮﺟﺎﺀ ﻫﻮ ﺑﺬﻝ ﺍﳉﻬﺪ‪ ،‬ﻟﺪﻯ ﲨﻴﻊ ﺃﺑﻮﺍﺏ ﺍﻻﻟﺘﺠـﺎﺀ‬ ‫ﺑﺎﻻﻧﺘﻔﺎﻉ ﻣﻦ ﲨﻴﻊ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻮﺻـﻞ ﺇﱃ ﺍﳌﻄﻠـﻮﺏ‪ ،‬ﺑﺒـﺼﲑﺓ‬ ‫ﻭﺷﻌﻮﺭ ﻣﻨﻮ‪‬ﺭ ﺑﻨﻮﺭ ﺍﻟﻨﺒﻮﺓ ﻻﺳﺘﻤﻄﺎﺭ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‪.‬‬ ‫ﺐ ﻟﻘﺴﻢ ﻣﻦ ﺗﻮﺟﻬﺎﺕ ﺳـﺒﺤﺎﻧﻴﺔ ﺃﺣﺪﻳـﺔ‬ ‫ﻭﺍﻟﺮﺟﺎﺀ ﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ ،‬ﻫﻮ ﺗﺮﹼﻗ ‪‬‬ ‫ﺍﻟﻄﺎﺑﻊ‪ ،‬ﺇﳝﺎﻧﹰﺎ ﺑﺸﻤﻮﻟﻴﺔ ﺍﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ ﻭﺇﺣﺎﻃﺘﻬﻤﺎ ﺑﻜﻞ ﺷﻲﺀ ﻛﻤﺎ ﻫـﻲ ﰲ‬ ‫ﺍﻟﺼﻔﺎﺕ ﺍﳉﻠﻴﻠﺔ‪ :‬ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ‪ .‬ﻭﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻗﻮﻟـﻪ‬ ‫ﺗﻌﺎﱃ ‪ ‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺘِﻲ ‪‬ﻭ ِﺳ ‪‬ﻌ ‪‬‬ ‫ﺖ ﹸﻛ ﱠﻞ ﺷ‪‬ـ ‪‬ﻲ ٍﺀ‪) ‬ﺍﻷﻋـﺮﺍﻑ‪ (١٥٦:‬ﻭﻛـﺬﺍ ﺍﳊـﺪﻳﺚ‬ ‫ﺖ ﹶﻏ ‪‬‬ ‫ﺍﻟﻘﺪﺳﻲ‪ِ):‬ﺇﻥﱠ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺘِﻲ ‪‬ﺳ‪‬ﺒ ﹶﻘ ‪‬‬ ‫ﻀﺒِﻲ()‪ (١‬ﻳﺬﻛﹼﺮﺍﻧﻨﺎ ‪‬ﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ .‬ﺇﺫ ﺧﻼﻓﻬـﺎ‬ ‫ﺫﻧﺐ ﻻ ﻳﻐﺘﻔﺮ؛ ﳑﺎ ﻳﻌﲏ ﻣﻦ ﻋﺪﻡ ﺍﻻﻫﺘﻤﺎﻡ ‪‬ﺬﻩ ﺍﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﱵ ﺗﻨﺘﻈﺮﻫـﺎ‬ ‫ﺣﱴ ﺍﻟﺸﻴﺎﻃﲔ‪ (٢)،‬ﻭﻓﻘﺪﺍﻥ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺮﺟﺎﺀ‪ ،‬ﻳﻌﲏ ﺇﻧﻜﺎﺭ ﺗﻠﻚ ﺍﻟﺮﲪﺔ ﺿـﻤﻨﺎﹰ‪،‬‬ ‫ﻭﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﻴﺄﺱ‪.‬‬ ‫ﳛﻠﹼﻖ "ﳏﻤﺪ ﻟﻄﻔﻲ ﺃﻓﻨﺪﻱ" ﻗﻠﺒﹰﺎ ﺣﻮﻝ ﺟﻮﺩ ﺍﻟﻜﺮﱘ ﺍﻟﻮﺩﻭﺩ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﲝﺜـﹰﺎ‬ ‫ﻋﻦ ﻃﺮﻕ ﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻓﻴﻘﻮﻝ‪:‬‬ ‫‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺘﻮﺣﻴﺪ ‪٢١٥ ،٥٥‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺘﻮﺑﺔ ‪١٦-١٤‬؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺰﻫﺪ ‪.٣٥‬‬ ‫‪ (٢‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪١٦٨/٣‬؛ ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪.٣٦٦/٤‬‬

‫‪٨٢‬‬


‫ﺟﺪ ﺑﻜﺮﻣﻚ ﻳﺎ ﺳﻴﺪﻱ ﺍﻟﻜﺮﱘ ﻭﻻ ﲢﺠﺒﻪ ﻋﻦ ﺍﶈﺮﻭﻣﲔ‬ ‫ﻓﻬﻞ ﻳﻠﻴﻖ ﲟﻦ ﻫﻮ ﻭﺍﺳﻊ ﺍﳉﻮﺩ ﻭﺍﻟﻜﺮﻡ ﺣﺠﺒﻪ ﻋﻦ ﺍﳌﻔﺘﻘﺮﻳﻦ؟‬ ‫ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﺍ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻈﻮﺓ ﲟﻼﻃﻔﺔ ﺍﻟﺮﺏ ﺍﻟﻜﺮﱘ ﺍﳋﺎﺻﺔ‪ ،‬ﻗـﺪ‬ ‫ﻏﻨﻤﻮﺍ ﻛﻨـﺰﹰﺍ ﻻ ﻳﻨﻔﺪ ﺃﺑﺪﹰﺍ‪ .‬ﻭﺍﻟﺮﺟﺎﺀ ﻳﺼﺒﺢ ﺑﺮﻗﹰﺎ ﻭﻳﻐﺪﻭ ﺑﺮﺍﻗـﹰﺎ ﻟﻺﻧـﺴﺎﻥ‪..‬‬ ‫ﻓﻴﻀﻲﺀ ﻃﹸﺮ‪‬ﹶﻗﻪ ﻭﻳﻨﻮ‪‬ﺭ ﺳ‪‬ﺒ‪‬ﹶﻠﻪ‪ ،‬ﻭﻳﻮﺻﻠﻪ ﺇﱃ ﻣﺎ ﻻ ﻳﻮﺻﻞ ﺇﻟﻴﻪ ﻗﻄﻌﹰﺎ ﲜﻬﺪ ﺍﻟﺒـﺸﺮ‬ ‫ﻭﻃﺎﻗﺘﻪ‪ ،‬ﻭﺧﺎﺻﺔ ﰲ ﺃﺛﻨﺎﺀ ﻣﻌﺎﻧﺎﺓ ﻭﺟﺪﺍﻧﻪ ﺍﻧﻜﺴﺎﺭﹰﺍ ﻭﻗﻠﻘﹰﺎ ﻟﻔﻘﺪﻩ ﳌﺎ ﳝﻠـﻚ‪ ،‬ﺃﻭ‬ ‫ﻧـﺰﻭﻝ ﻧﺎﺯﻟﺔ ﺑﻪ‪ ،‬ﺃﻭ ﻻ ﻳﻮﻓﻖ ﺇﱃ ﺧﲑ‪ ،‬ﺃﻭ ﻋﺠﺰﻩ ﻋﻦ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺷﺮ‪ ..‬ﺃﻱ ﰲ‬ ‫ﺃﺛﻨﺎﺀ ﺳﻘﻮﻁ ﲨﻴﻊ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻧﻌﻄﺎﻑ ﲨﻴﻊ ﺍﻟﻄﺮﻕ ﺇﱃ "ﻣﺴﺒ‪‬ﺐ ﺍﻷﺳﺒﺎﺏ"‪.‬‬ ‫ﻧﺴﺠ‪‬ﻞ ﻫﻨﺎ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺫﺍﺕ ﺍﳌﻐﺰﻯ ﺍﻟﻌﻤﻴﻖ ﻟﻺﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ‪ ،‬ﺍﻟﺬﻱ‬ ‫ﻋﺒ‪‬ﺮ ﻋﻦ ﺍﻟﺮﺟﺎﺀ ﰲ ﺃﻳﺎﻣﻪ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﻗﻀﺎﻫﺎ ﰲ ﻏﺰﺓ‪:‬‬ ‫‪‬ﺟ ‪‬ﻌ ﹾﻠﺖ‪ ‬ﺍﻟﺮ‪‬ﺟﺎ ِﻟ ‪‬ﻌ ﹾﻔ ِﻮ ‪‬ﻙ ‪‬ﺳـﻠﹼﻤﺎ‬ ‫ﺖ ﻣ‪‬ﺬﺍﻫﱯ‬ ‫ﻭﳌﹼﺎ ﻗﹶﺴﺎ ﻗﹶﻠﱯ ﻭﺿﺎﻗ ‪‬‬ ‫)‪(١‬‬ ‫‪‬ﺗﻌ‪‬ﺎ ﹶﻇﻤ‪‬ﲏ ﺫﻧﱯ ﹶﻓﻠﻤ‪‬ﺎ ﻗﹶﺮ‪‬ﻧـ‪‬ﺘـﻪ ﺑﻌﻔ ِﻮﻙ ﺭﺑ‪‬ﻲ ﻛﺎﻥ ﻋﻔ ‪‬ﻮﻙ ﺃﻋﻈﻤﺎ‬ ‫ﺏ‬ ‫ﺇﻥ ﺍﺳﺘﻨﺸﺎﻕ "ﺍﳋﻮﻑ" ﻣﻦ ﺍﷲ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻓﻴﻤﺎ ﳚﻨ‪‬ﺐ ﺍﻹﻧﺴﺎﻥ ﺍﻟـﺬﻧﻮ ‪‬‬ ‫ﻭﺍﳌﻌﺎﺻﻲ ﻭﻳﻮﺟ‪‬ﻬﻪ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻭﻳﻘﺮ‪‬ﺑﻪ ﻣﻨﻪ‪ ،‬ﻣﻊ ﺍﻻﺳﺘﻤﺴﺎﻙ ﺑـ"ﺍﻟﺮﺟﺎﺀ" ﻟـﺪﻯ‬ ‫ﺍﻟﻮﻗﻮﻉ ﰲ ﺣﻔﺮ ﺍﻟﻴﺄﺱ ﻭﻇﻬﻮﺭ ﺃﻣﺎﺭﺍﺕ ﺍﳌﻮﺕ‪ ،‬ﻳﻌ ‪‬ﺪ ﻣﻘﻴﺎﺳﹰﺎ ﳊﺎﻟﺔ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ‬ ‫ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‪ ...‬ﻭﻛﺬﺍ ﻓﺈﻥ ‪‬ﻴﻴﺞ ﻋﻨﺎﺻﺮ ﺍﳋﻮﻑ ﲡﺎﻩ ﺍﻟـﺸﻌﻮﺭ ﺑﺎﻷﻣـﺎﻥ‬ ‫ﺍﳊﺎﺻﻞ ﰲ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﺍﻻﺣﺘﻤﺎﺀ ﲟﺮﺍﺗﻊ ﺃﺧﺒﻴﺔ ﺍﻟﺮﺟﺎﺀ ﻟﺪﻯ ﻫﺒـﻮﺏ ﻋﻮﺍﺻـﻒ‬ ‫ﺍﻟﻴﺄﺱ ﺍﳊﺰﻳﻨﺔ‪ ،‬ﻭﺟ ‪‬ﻪ ﺁﺧﺮ ﻟﻠﺘﻮﺍﺯﻥ ﺑﲔ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‪ .‬ﻭﻋﻠﻰ ﻫـﺬﺍ ﳝﻜـﻦ‬ ‫ﺃﺣﻴﺎﻧﺎ ﺃﻥ ﻳﺘﺼﺎﻋﺪ ﺩﺧﺎﻥ ﺍﳋﻮﻑ ﲜﻨﺐ ﺃﻛﻤﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻛﻤﺎ ﳝﻜﻦ ﺃﻥ ﻳﺒﺰﻍ‬ ‫‪ (١‬ﺩﻳﻮﺍﻥ ﺍﻟﺸﺎﻓﻌﻲ ﻟﻠﺸﺎﻓﻌﻲ ‪١٠٠‬؛ ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ ﻟﻠﺬﻫﱯ ‪.١٥٠/١‬‬

‫‪٨٣‬‬


‫ﺍﻟﺮﺟﺎ ُﺀ ﳝﲔ ﻋﻤﻞ ﻳﺴﲑ ﻭﻳﺴﺎﺭﻩ‪.‬‬ ‫ﻧﺴﺠ‪‬ﻞ ﻫﻨﺎ ﺗﻀﺮﻉ ﳛﲕ ﺑﻦ ﻣﻌﺎﺫ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ‪:‬‬ ‫ﺐ ﺭﺟﺎﺋﻲ ﻟﻚ ﻣﻊ‬ ‫ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﺎﺫ‪" :‬ﻳﻜﺎﺩ ﺭﺟﺎﺋﻲ ﻟﻚ ﻣﻊ ﺍﻟﺬﹼﻧﻮﺏ‪ ،‬ﻳﻐﻠ ‪‬‬ ‫ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻷﱐ ﺃﺟﺪﱐ ﺃﻋﺘﻤﺪ ﰲ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﻛﻴﻒ ﺃﺻـﻔﹼﻴﻬﺎ‬ ‫ﻭﺃﺣ ِﺮﺯ‪‬ﻫﺎ ؟ ﻭﺃﻧﺎ ﺑﺎﻵﻓﺎﺕ ﻣﻌﺮﻭﻑ‪ .‬ﻭﺃﺟﺪﱐ ﰲ ﺍﻟﺬﻧﻮﺏ ﺃﻋﺘﻤﺪ ﻋﻠﻰ ﻋﻔـﻮﻙ‪،‬‬ ‫)‪(١‬‬ ‫ﻭﻛﻴﻒ ﻻ ﺗﻐﻔﺮﻫﺎ ﻭﺃﻧﺖ ﺑﺎﳉﻮﺩ ﻣﻮﺻﻮﻑ"‪.‬‬ ‫ﳊﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ‪ .‬ﻭﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ )ﹶﺃﻧ‪‬ﺎ‬ ‫ﻭﺍﻟﺮﺟﺎﺀ ﻟﺪﻯ ﺍﻟﻜﺜﲑﻳﻦ ﺑ‪‬ﻌ ‪‬ﺪ ﺁﺧﺮ ﹸ‬ ‫ِﻋ‪‬ﻨ ‪‬ﺪ ﹶﻇ ِّﻦ ‪‬ﻋ‪‬ﺒﺪِﻱ ﺑِﻲ()‪ (٢‬ﻳﻌﺒ‪‬ﺮ ﻋﻦ ﻫﺬﻩ ﺍﳌﻼﻃﻔﺔ ﺍﳋﺎﺻﺔ‪.‬‬ ‫ﺖ‬ ‫ﻱ ﺃﺑﻮ ﺳﻬﻞ ﰲ ﺍﳌﻨﺎﻡ ﻋﻠﻰ ﻫﻴﺌﺔ ﺣﺴﻨﺔ ﺟﺪﺍﹰ‪ ،‬ﻭﺳ‪‬ﺌﻞ‪ :‬ﻳﺎ ﺃﺳﺘﺎﺫ ﲟﺎﺫﺍ ﻧﻠ ‪‬‬ ‫‪‬ﺭﺅ ‪‬‬ ‫)‪(٣‬‬ ‫ﻫﺬﺍ؟ ﻓﻘﺎﻝ‪ " :‬ﲝﺴﻦ ﻇﲏ ﺑﺮﰊ"‪.‬‬ ‫ﻭﳍﺬﺍ ﻳﺼﺢ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﳌﺎ ﻛﺎﻥ ﺍﻟﺮﺟﺎﺀ ﻭﺳﻴﻠﺔ ﻟﺘﺠﻠـﻲ ﺍﻟﺮﲪـﺔ ﺍﻹﳍﻴـﺔ‬ ‫ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ ﺧﲑﹰﺍ ﺃﻭ ﺷﺮﹰﺍ ﺃﻥ ﻳﺪﻉ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺳﻴﻠﺔ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺧﻼﺻﻪ ﻭﲡﺮﺩﻩ ﻭﺇﻳﺜﺎﺭﻩ ﻳ‪‬ﻌ ‪‬ﺪ ﺃﺑﻌﺎﺩﹰﺍ ﻣﻬﻤـﺔ ﻣـﻦ‬ ‫ﺍﳊﺴﻨﺎﺕ‪ ،‬ﺇ ﹼﻻ ﺃ‪‬ﺎ ﻣﻦ ﺣﻴﺚ ﻋﻼﻗﺘﻬﺎ ﺑﺎﻹﻧﺴﺎﻥ ﺗﻈﻞ ﻏﲑ ﺫﺍﺕ ﺃﳘﻴـﺔ ﺗـﺬﻛﺮ‬ ‫ﲜﻨﺐ ﻋﻈﻴﻢ ﻋﻔﻮﻩ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﻷﻭﻝ ﻳﻌ ‪‬ﺪ ﻋﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻭﺃﻃﻮﺍﺭﻩ ﻣﻦ‬ ‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪٢٢٤‬؛ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻠﻐﺰﺍﱄ ‪١٥٣/٤‬؛ ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ‪.٣٧-٣٦/٢‬‬ ‫‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺘﻮﺣﻴﺪ ‪١٥‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺘﻮﺑﺔ ‪١‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺪﻋﻮﺍﺕ ‪.١٣٢‬‬ ‫‪ (٣‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪٢٢٥‬؛ ﺍﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻠﻐﺰﺍﱄ ‪.١٥٣ /٤‬‬

‫‪٨٤‬‬


‫ﺯﺍﻭﻳﺔ ﺩﺍﺋﺮﺓ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺜﺎﱐ ﺗﻘﺎﺑﻠﻪ ﻣﺒﺎﺷﺮﺓ ﺍﻟﺮﲪـﺔ ﺍﻟـﺴﺎﺑﻐﺔ‬ ‫ﻟﺸﺄﻥ ﺍﷲ ﺍﳉﻠﻴﻞ ﺍﳋﺎﺹ ﻭﻣﻼﻃﻔﺘﻪ ﺍﻟﻜﺮﳝﺔ‪.‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻓﺈﻥ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﺃﻋﻈﻢ ﻫﺪﻳﺘﲔ ﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﺇﱃ ﻗﻠـﺐ‬ ‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻻ ﺃﺟ ﹼﻞ ﻣﻨﻬﻤﺎ ﺇ ﹼﻻ ﺭﻋﺎﻳﺔ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺸﻌﻮﺭﻳﻦ‪ ،‬ﻭﻛﻴﻔﻴـﺔ‬ ‫ﺍﺳﺘﻌﻤﺎﳍﻤﺎ ﻛﺠﻨﺎﺣﲔ ﻧﻮﺭﺍﻧﻴﲔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺃﺣﺴﻦ ﻋﺎﻗﺒﺘﻨﺎ ﰲ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ‪،‬‬ ‫ﻭﺃﺟﺮﻧﺎ ﻣﻦ ﺧﺰﻱ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﻣﻦ ﺃﺭﺳﻠﺘﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪٨٥‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺰﻫﺪ ﻫﻮ ﺗﺮﻙ ﺍﳌﺘﻊ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﻭﻣﻘﺎﻭﻣﺔ ﺍﳌﻴﻮﻝ ﺍﳉﺴﻤﺎﻧﻴﺔ‪ ..‬ﻭﻳـﺮﺩ ﻟـﺪﻯ‬ ‫ﺍﻟﺼﻮﻓﻴﺔ ﻋﻠﻰ ﺍﻷﻛﺜﺮ‪ :‬ﺍﻟﻌﺰﻭﻑ ﻋﻦ ﻟﺬﺍﺋﺬ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺇﻣﺮﺍﺭ ﺍﻟﻌﻤﺮ ﺑﻌﻴﺶ ﺃﺷﺒﻪ ﻣـﺎ‬ ‫ﳊﻤﻴﺔ‪ ،‬ﻣﻊ ﺍﲣﺎﺫ "ﺍﻟﺘﻘﻮﻯ" ﺃﺳﺎﺳﹰﺎ ﻟﻠﺴﻠﻮﻙ‪ ،‬ﻭﺍﳊﺰﻡ ﺑﺎﺳﺘﻐﻨﺎﺀ ﻭﺍﺳﺘﻨﻜﺎﻑ‬ ‫ﻳﻜﻮﻥ ﺑﺎ ِ‬ ‫ﲡﺎﻩ ﻭﺟﻪ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ﻭﺇﱃ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬ ‫ﻭﳝﻜﻦ ﺃﻥ ﻧﺮﺟﻊ ﺇﱃ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺴﺎﺑﻖ ﻣﻌﲎ ﺁﺧﺮ‪ ،‬ﻫﻮ ﺃﻥ ﺍﻟﺰﻫﺪ‪ :‬ﺗﺮﻙ ﺭﺍﺣﺔ‬ ‫ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﺍﺋﻠﺔ ﻷﺟﻞ ﺳﻌﺎﺩﺓ ﺍﻟﻌﻘﱮ ﺍﻟﺒﺎﻗﻴﺔ‪.‬‬ ‫ﺇﻥ ﹸﺃﻭﱃ ﺧﻄﻮﺍﺕ ﺍﻟﺰﻫﺪ ﻫﻲ ﺍﳊﺴﺎﺳﻴﺔ ﺍﳌﺮﻫﻔﺔ ﲡﺎﻩ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ ،‬ﺃﻣـﺎ‬ ‫ﺍﳋﻄﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻫﻲ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻓﻬﻲ ﺍﻟﻌﻴﺶ ﺑﺪﻗﺔ ﻣﺘﻨﺎﻫﻴـﺔ ﻭﺣـﺴﺎﺳﻴﺔ‬ ‫ﺷﺪﻳﺪﺓ ﲡﺎﻩ ﺍﳌﺒﺎﺣﺎﺕ ﻭﺍﻷﻣﻮﺭ ﺍﳌﺸﺮﻭﻋﺔ‪.‬‬ ‫ﺃﻣﺎ "ﺍﻟﺰﺍﻫﺪ"‪ ،‬ﻓﻬﻮ ﺍﻟﺼﺎﺑﺮ ‪-‬ﺣﻖ ﺍﻟﺼﱪ‪ -‬ﲡﺎﻩ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﻟﱵ ﲢﻤ‪‬ﻠـﻬﺎ‪..‬‬ ‫ﻭﲡﺎﻩ ﺍﻟﺒﻼﻳﺎ ﻭﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺗﻨـﺰﻝ ﺑﻪ‪ ..‬ﻭﲡﺎﻩ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﺍﻟﱵ ﺗﻌﺘﺮﺽ‬ ‫ﻃﺮﻳﻘﻪ ﰲ ﻛﻞ ﺯﺍﻭﻳﺔ؛ ﻣﻊ ﺍﻟﺮﺿﺎ ﺑﻜﻞ ﻣﺎ ﻗﺪ‪‬ﺭﻩ ﺍﳋﺎﻟﻖ ﺍﻟﻜﺮﱘ ﻟﻪ ﺳﻮﻯ ﺍﻟﻜﻔـﺮ‬ ‫ﻭﺍﻟﻀﻼﻝ‪ ..‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻏﺎﻳﺔ ﺧﻴﺎﻟﻪ ﻭﻣﺒﺘﻐﻰ ﻣﻨﺎﻩ ﰲ ﺟﻌﻞ ﻣﺎ ﺃﻧﻌﻢ ﻋﻠﻴﻪ ﻣﻮﻻﻩ‪،‬‬ ‫ﻟﻜﺴﺐ ﺭﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺍﻟﻔﻮﺯ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺗﻮﺟﻴﻪ ﺍﻹﻧـﺴﺎﻥ ﺇﱃ ﺍﳊﻘﻴﻘـﺔ‬ ‫ﻉ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻗﻠِﻴ ﹲﻞ ﻭ‪‬ﺍﻵ ِﺧ ‪‬ﺮﺓﹸ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ‬ ‫ﺍﳌﻄﻠﻘﺔ‪ ..‬ﻓﺘﺮ ﹼﻥ ﰲ ﺃﺫﻥ ﻗﻠﺒﻪ ﺩﺍﺋﻤﹰﺎ ﺣﻘﻴﻘﺔ‪ :‬ﻗﹸﻞ ‪‬ﻣﺘ‪‬ﺎ ‪‬‬ ‫‪٨٦‬‬


‫ِﻟ ‪‬ﻤ ِﻦ ﺍ‪‬ﺗﻘﹶﻰ‪) ‬ﺍﻟﻨﺴﺎﺀ‪ ،(٧٧:‬ﻭﺗﺸ ‪‬ﻊ ﰲ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺩﻣﺎﻏﻪ ﺣﻘﻴﻘﺔ‪ :‬ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘ ِﻎ‬ ‫ﻚ ﻣِـ ‪‬‬ ‫ﺲ ‪‬ﻧﺼِﻴ‪‬ﺒ ‪‬‬ ‫ﷲ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ ﺍﻵ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﻭﻻ ﺗ‪‬ﻨ ‪‬‬ ‫ﻓِﻴﻤ‪‬ﺎ ﺁﺗ‪‬ﺎ ‪‬ﻙ ﺍ ُ‬ ‫ﻦ ﺍﻟـ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ‪) ‬ﺍﻟﻘـﺼﺺ‪(٧٧:‬‬ ‫ﺤﻴ‪‬ـﺎﺓﹸ‬ ‫ﻭﻳﺴﺘﺸﻌﺮ ﰲ ﻛﻞ ﺯﺍﻭﻳﺔ ﰲ ﺃﻓﻖ ﺍﻟﺒﺼﲑﺓ ﺑﺎﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ‪  :‬ﻭﻣ‪‬ﺎ ﻫ‪‬ـ ِﺬ ِﻩ ﺍﹾﻟ ‪‬‬ ‫ﺤ‪‬ﻴﻮ‪‬ﺍ ﹸﻥ ﹶﻟ ‪‬ﻮ ﻛﹶـﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ـﻮ ﹶﻥ‪‬‬ ‫ﺐ ‪‬ﻭِﺇﻥﱠ ﺍﻟﺪ‪‬ﺍ ‪‬ﺭ ﺍﻵ ِﺧ ‪‬ﺮ ﹶﺓ ﹶﻟ ِﻬ ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﺇ ﹼﻻ ﹶﻟ ‪‬ﻬ ‪‬ﻮ ‪‬ﻭﹶﻟ ِﻌ ‪‬‬ ‫)ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(٦٤:‬‬

‫ﻫﺬﺍ ﻭﻗﺪ ﻋﺮ‪‬ﻑ ﺁﺧﺮﻭﻥ ﺍﻟﺰﻫﺪ ﺑﺄﻧﻪ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺣﺪﻭﺩ ﺍﻟﺸﺮﻉ ﻭﲪﺎﻳﺘﻬﺎ ﺣﱴ‬ ‫ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻀﻴﻖ ﻭﺍﻟﺸﺪﺓ‪ ،‬ﻭﺍﻟﻌﻴﺶ ﻷﺟﻞ ﺍﻵﺧﺮﻳﻦ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﻐـﲎ ﻭﺍﻟﺮﺧـﺎﺀ‪.‬‬ ‫ﻭﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻣﺎ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ ﻣﻦ ﺣﻼﻝ‪ ،‬ﻭﺇﻳﻔﺎﺀ ﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺣﻖ‪ ،‬ﻭﻋﺪﻡ‬ ‫ﲨﻊ ﺍﳌﺎﻝ ﺇ ﹼﻻ ﻟﻨﻔﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﻋﻼﺀ ﺷﺄﻥ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻮﻟﻮﺝ ﰲ ﻃﻮﻝ ﺍﻷﻣﻞ‪.‬‬ ‫ﻭﻗﺪ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﺃﻣﺜﺎﻟﻪ ﻣﻦ ﻋﻈﻤﺎﺀ ﺍﻟﺴﻠﻒ‪ :‬ﺇﻥ ﺍﻟﺰﻫﺪ ﻋﻤﻞ ﻗﻠﱯ ‪‬ﻧﻈﹼﻢ‬ ‫ﻭﻓﻖ ﻣﺮﺿﺎﺓ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺍﻧﻐﻠﻖ ﺩﻭﻥ ﻃﻮﻝ ﺍﻷﻣﻞ‪ ،‬ﻭﺇ ﹼﻻ ﻓﻠﻴﺲ ﺑﺄﻛﻞ ﺍﻟﻐﻠﻴﻆ ﻭﻻ‬ ‫ﺑﻠﺒﺲ ﺍﻟﻌﺒﺎﺀ‪ (١).‬ﻭﺣﺴﺐ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻓﺈﻥ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺰﻫﺪ ﺍﳊﻘﻴﻘﻲ ﺛﻼﺙ‪:‬‬ ‫‪ .١‬ﺃﻥ ﻻ ﻳﻔﺮﺡ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﲟﻮﺟﻮﺩ‪ ،‬ﻭﻻ ﻳﺄﺳﻒ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﻔﻘﻮﺩ‪.‬‬ ‫‪ .٢‬ﺃﻥ ﻻ ﻳﻨﺴ ‪‬ﺮ ﺑﺎﻟﺜﻨﺎﺀ ﻭﻻ ﳛﺰﻥ ﻋﻠﻰ ﺍﻟﺬﻡ‪.‬‬ ‫‪ .٣‬ﺃﻥ ﻳﻔﻀﻞ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺍﳋﻠﻮﺓ ﻣﻌﻪ ﻋﻠﻰ ﺃﻱ ﺷﻲﺀ ﺁﺧﺮ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺍﻟﺰﻫﺪ ﻛﺎﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻋﻤﻞ ﻗﻠﱯ‪ ،‬ﺇ ﹼﻻ ﺃﻧﻪ ﻳﺘﻤﻴﺰ ﻋﻨﻬﻤﺎ ﻣﻦ ﺣﻴﺚ‬ ‫ﺍﻧﻌﻜﺎﺱ ﺣﺲ ﺍﻟﺰﻫﺪ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻠﻮﻛﻪ ﻭ ﻣﻦ ﰒ ﺗﻮﺟﻴﻬﻬﺎ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻫﻮ ﺍﻟﺒ‪‬ﻌﺪ ﺍﻟﻌﻤﻠﻲ ﻭﺍﻟﺴﻠﻮﻛﻲ ﻟﻠﺰﻫﺪ‪.‬‬ ‫‪ (١‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ ‪٣٨٦/٦‬؛ ﺍﻟﺰﻫﺪ ﺍﻟﻜﺒﲑ ﻟﻠﺒﻴﻬﻘﻲ ‪١٠٢/٢‬؛ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٠٣‬‬

‫‪٨٧‬‬


‫ﺇﻥ ﺍﻟﺼﺪﺭ ﺍﳌﺘﺸﺒﻊ ﺑﺎﻟﺰﻫﺪ‪ ،‬ﻳﻔﻜﺮ ﺑﺎﻟﺰﻫﺪ ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ ﺍﻟﱵ ﻗﺪ ﻳﺘﻌﺎﺭﺽ‬ ‫ﺑﻌﻀﻬﺎ ﻣﻊ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﺳﻮﺍ ًﺀ ﺗﻌﻠﻖ ﺷﻌﻮﺭﻩ ﺑﻪ ﺃﻡ ﻻ‪ ،‬ﻓﻔﻲ ﺍﻷﻛﻞ ﺃﻭ ﺍﻟﺸﺮﺏ‪ ،‬ﻭﰲ‬ ‫ﺍﻟﻨﻮﻡ ﺃﻭ ﺍﻟﻴﻘﻈﺔ‪ ،‬ﻭﰲ ﺍﻟﻜﻼﻡ ﺃﻭ ﺍﻟﺴﻜﻮﺕ‪ ،‬ﻭﰲ ﺗﻌﻘﺐ ﺍﳋﻠـﻮﺓ ﺃﻭ ﺍﻟﺒﻘـﺎﺀ ﰲ‬ ‫ﺍﳉﻠﻮﺓ‪ ..‬ﰲ ﻛﻞ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﻳﺴﺘﻨﺸﻖ ﺍﻟﺰﻫﺪ‪ ،‬ﻳﻌﻴﺶ ﻣﺘﻠﻮﻧﹰﺎ ﺑﻪ‪ ،‬ﺣﱴ ﻳﺮﺍﻩ ﰲ‬ ‫ﺍﻟﺮﺅﻯ ﻭﺍﳌﻨﺎﻡ‪ ..‬ﻭﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﻳﺘﺨﺬ ﻣﻮﻗﻔﹰﺎ ﺟﺎﺩﹰﺍ ﲡﺎﻩ ﻭﺟﻮﻩ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺘﻮﺟﻬـﺔ‬ ‫ﺇﱃ ﻫﻮﺍﻩ ﻭﺇﱃ ﺯﺧﺮﻑ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﻭﻣﺎ ﺃﻟﻄﻒ ﻣﺎ ﺗﺮﱎ ‪‬ﺬﺍ ﺍﻟﺸﻌﻮﺭ ﻣﻮﻻﻧﺎ ﺍﻟﺮﻭﻣﻲ‪:‬‬ ‫ِﭼﺴ‪‬ﺖ ‪‬ﺩﻧ‪‬ﻴﺎ ﹶﺍ ‪‬ﺯ ‪‬ﺧﺪ‪‬ﺍ ﻏﹶﺎﻓِﻞ ﺑ‪‬ﻮﺩ‪‬ﻥ‬ ‫ِﻧﻲ ﹸﻗﻤ‪‬ﺎﺵ ﻭ ﻧ‪‬ﻘﺮ‪‬ﻩ ‪‬ﻭﹶﻓ ‪‬ﺮﺯ‪‬ﻧﺪﻭ‪ ‬ﺯ ﹾﻥ‬ ‫ﻣ‪‬ﺎﻝ ﺭ‪‬ﺍﻛﹶﺰ ﺑ‪‬ﭙ ِﺮ ﺣ‪‬ﻖ ﺑ‪‬ﺎ ِﺷﻲ ‪‬ﺣﻤ‪‬ﻮﻝ‬

‫)ِﻧ ‪‬ﻌ ‪‬ﻢ ﻣ‪‬ﺎ ﹲﻝ ﺻ‪‬ﺎِﻟ ‪‬ﺢ()‪ (١‬ﹸﮔﻔﺖ ﺁﻥ ‪‬ﺭﺳ‪‬ﻮﻝ‬

‫ﺸِﺘﻲ ﺍﺳﺖ‬ ‫ﻼ ِﻙ ﹶﻛ ‪‬‬ ‫ﺸِﺘﻲ ‪‬ﻫ ﹶ‬ ‫ﺁﺏ ﺩ‪‬ﺭ ﹶﻛ ‪‬‬ ‫ﺸِﺘﻲ ﺍﺳﺖ‬ ‫ﺸِﺘﻲ ‪‬ﭘ ‪‬‬ ‫ﺁﺏ ﹶﺍ‪‬ﻧﺪ‪‬ﺭ ﺯِﻳ ِﺮ ﹶﻛ ‪‬‬

‫)‪(٢‬‬

‫ﺃﻱ‪ :‬ﻣﺎ ﺍﻟﺪﻧﻴﺎ؟ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﷲ‪ .‬ﻭﻟﻴﺴﺖ ﻗﻤﺎﺷﹰﺎ ﻭﻻ ﻓـﻀﺔ ﻭﻻ‬ ‫ﺃﻭﻻﺩﹰﺍ ﻭﻻ ﻧﺴﺎﺀ‪ .‬ﻓﻠﻮ ﺃﻧﻔﻘﺖ ﻣﺘﻊ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ﰲ ﺳﺒﻴﻞ ﺭﺿـﺎﻩ ﻟﻘـﺎﻝ ﻟـﻚ‬ ‫ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪ِ) ‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟﻤ‪‬ﺎ ﹸﻝ ﺍﻟﺼ‪‬ﺎِﻟﺢ‪ .(‬ﺍﳌﺎﺀ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟـﺴﻔﻴﻨﺔ ﺳـﺒﺐ‬ ‫ﻫﻼﻛﻬﺎ ﺑﻴﻨﻤﺎ ﺍﻟﺬﻱ ﲢﺘﻬﺎ ﺳﺒﺐ ﺳﲑﻫﺎ‪.‬‬ ‫‪ِ) (١‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟﻤ‪‬ﺎ ﹸﻝ ﺍﻟﺼ‪‬ﺎِﻟﺢ‪ِ ‬ﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺮ ِﺀ ﺍﻟﺼ‪‬ﺎِﻟ ِﺢ( ﺍﻧﻈﺮ‪ :‬ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪١٩٦/٤‬؛ ﺍﻟﺒﺨـﺎﺭﻱ‪ ،‬ﺍﻷﺩﺏ ﺍﳌﻔـﺮﺩ ‪١١٢‬؛‬ ‫ﺍﻟﺼﺤﻴﺢ ﻻﺑﻦ ﺣﺒﺎﻥ ‪.٦/٨‬‬ ‫‪ (٢‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/١‬ﺹ‪/٥٣‬ﺏ‪.٩٨٥-٩٨٤-٩٨٣‬‬

‫‪٨٨‬‬


‫ﻧﻌﻢ‪ ،‬ﻻ ﲤﻨﻊ ﺇﻣﻜﺎﻧﺎﺕ ﺍﻟﺪﻧﻴﺎ ﻭﻏﻨﺎﻫﺎ ﺍﻟﺰﻫﺪ‪ .‬ﻛﻔﻰ ﺑﺎﻹﻧـﺴﺎﻥ ﺃﻥ ﻳﻜـﻮﻥ‬ ‫ﺣﺎﻛﻤﹰﺎ ﻋﻠﻴﻬﺎ ﻻ ﳏﻜﻮﻣﹰﺎ ﳍﺎ‪ .‬ﻭﻟﻘﺪ ﻓﻀ‪‬ﻞ ﻓﺨﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ ‬ﻋﻴﺶ ﺍﳌﺴﺎﻛﲔ‪،‬‬ ‫ﻭﺃﻣﻀﻰ ﻋﻤﺮﻩ ﺑﺎﻟﺰﻫﺪ)‪ (١‬ﺭﻏﻢ ﺃﻥ ﻗﻠﺒﻪ ﻣﻔﻄﻮﺭ ﻋﻠﻰ ﺍﻟﺰﻫﺪ ﻭﱂ ﻳﺪﺧﻞ ﰲ ﻧﻈﺮ‬ ‫ﺧﻴﺎﻟﻪ ﻏﲑ ﺍﻟﺰﻫﺪ؛ ﻭﻓﻀ‪‬ﻞ ﺍﻟﻌﻴﺶ ﻛﺄﻓﻘﺮ ﻣﺎ ﻳﻜﻮﻥ‪ ،‬ﺫﻟﻚ ﻷﻧﻪ ﻣﻮﺿﻊ ﺍﻟﻘـﺪﻭﺓ‬ ‫ﻷﻣﺘﻪ ﻭﻻ ﺳﻴﻤﺎ ﻟﻠﺬﻳﻦ ﻳﺘﺤﻤ‪‬ﻠﻮﻥ ﻣﻬﺎﻡ ﻧﺸﺮ ﺍﳊﻖ‪ ،‬ﻭﻫﻮ ‪‬ﺬﺍ ﺍﳋﻴﺎﺭ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﻻ ﻳﺪﻉ ﳎﺎ ﹰﻻ ﻟﺘﻬﻤﺔ ﺍﺳﺘﻐﻼﻝ ﻭﻇﻴﻔﺔ ﺍﻟﻨﺒﻮﺓ ﺍﳌﻘﺪﺳﺔ ﻷﺟﻞ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﻭﺛﺎﻧﻴﹰﺎ‪ :‬ﻳﺒﲔ ﻋﻈﻤﺘﻪ ﻭﲰﻮﻩ ﰲ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﺍﳌﻘﺪﺳﺔ ﺑﺎﻗﺘﺪﺍﺋﻪ ﺑﺄﺳﻼﻓﻪ ﻣـﻦ‬ ‫ﷲ(‪.‬‬ ‫ﻱ ِﺇﻻﱠ ‪‬ﻋﹶﻠﻰ ﺍ ِ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﰲ ﻗﻮﻟﻪ )ِﺇ ﹾﻥ ﹶﺃ ‪‬ﺟ ِﺮ ‪‬‬ ‫ﻭﺛﺎﻟﺜﹰﺎ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﳛﻤﻞ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻟﻘﺪﻭﺓ ﻭﺍﳌﺮﺷﺪ ﻟﻌﻠﻤﺎﺀ ﺃﻣﺘﻪ ﺍﻟﺬﻳﻦ ﺗﻌﻬﺪﻭﺍ‬ ‫ﺑﻨﺸﺮ ﺍﳊﻖ‪ .‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻻ ﺑﺪ ﺃﻥ ﻳﻘﻀﻲ ﺣﻴﺎﺗﻪ ﺍﳌﺒﺎﺭﻛﺔ ﻋﻠﻰ ﺃﻓﻘﺮ ﻣﺎ ﻳﻜﻮﻥ‪...‬‬ ‫ﻭﻗﺪ ﻗﻀﺎﻫﺎ ﻫﻜﺬﺍ‪.‬‬ ‫ﻭﻗﺪ ﺃﻓﺎﺩ ﺍﻟﺒﻮﺻﲑﻱ ﻭﺃﺟﺎﺩ ﻭﺻﻒ ﺍﺳﺘﻐﻨﺎﺋﻪ ‪ ‬ﻣﻊ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻋﻠﻮ ﳘﺘﻪ ﻣﻊ‬ ‫ﺍﻟﻀﺮﻭﺭﺓ ﻓﻘﺎﻝ‪:‬‬ ‫ﺐ ﹶﺃ ‪‬ﺣﺸ‪‬ﺎ َﺀﻩ‪ ‬ﻭ ﹶﻃ ‪‬ﻮﻯ‬ ‫‪‬ﻭ ‪‬ﺷ ‪‬ﺪ ِﻣ ‪‬ﻦ ‪‬ﺳ ‪‬ﻐ ٍ‬ ‫ﻑ ﹾﺍ َﻷ ‪‬ﺩ ِﻡ‬ ‫ﺸﺤ‪‬ﺎ ﻣ‪‬ﺘ ‪‬ﺮ ‪‬‬ ‫ﺤﺠ‪‬ﺎ ‪‬ﺭ ِﺓ)‪ (٢‬ﹶﻛ ‪‬‬ ‫ﺖ ﺍﹾﻟ ِ‬ ‫ﺤ ‪‬‬ ‫‪‬ﺗ ‪‬‬ ‫ﺐ‬ ‫ﺸ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺫ ‪‬ﻫ ٍ‬ ‫ﺠﺒ‪‬ﺎ ﹸﻝ ﺍﻟ ‪‬‬ ‫‪‬ﻭﺭ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‪‬ﺗﻪ‪ ‬ﺍﹾﻟ ِ‬ ‫ﺴـ ِﻪ ﹶﻓﹶﺄﺭ‪‬ﺍ ‪‬ﻫـﺎ ﹶﺃ‪‬ﻳﻤ‪‬ﺎ ‪‬ﺷـ ‪‬ﻤ ِﻢ‬ ‫‪‬ﻋ ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺮﻗﺎﺋﻖ ‪١٧‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺰﻫﺪ ‪٣٦ ،١٨‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪٣٥‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٢٥٤/٥‬‬ ‫‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﻐﺎﺯﻱ ‪٢٩‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻷﺷﺮﺑﺔ ‪.١٤٣‬‬

‫‪٨٩‬‬


‫ﺿـﺮ‪‬ﻭ ‪‬ﺭﺗ‪‬ﻪ‪‬‬ ‫ﺕ ﺯ‪ ‬ﻫ ‪‬ﺪﻩ‪ ‬ﻓِﻴﻬ‪‬ﺎ ‪‬‬ ‫‪‬ﻭﹶﺃ ﱠﻛ ‪‬ﺪ ‪‬‬ ‫ﺼ ِﻢ‬ ‫ﻀـﺮ‪‬ﻭ ‪‬ﺭ ﹶﺓ ﹶﻻ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻌ ‪‬‬ ‫ِﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺿﺮ‪‬ﻭ ‪‬ﺭﺓﹸ ‪‬ﻣ ‪‬ﻦ‬ ‫ﻒ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺪ‪‬ﻧ‪‬ﻴﺎ ‪‬‬ ‫‪‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﺝ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻡ‬ ‫ﺨﺮ‪ِ ‬‬ ‫ﹶﻟ ‪‬ﻮ ﹶﻻﻩ‪ ‬ﹶﻟـ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﻫﺬﺍ ﻭﻗﺪ ﻗﻴﻞ ﰲ ﺍﻟﺰﻫﺪ ﺃﻗﻮﺍﻝ ﲨﻴﻠﺔ ﻗﻴﻤﺔ‪ ،‬ﺇ ﹼﻻ ﺃﻧﻨﺎ ﳔﺘﻢ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺑﻜﻼﻡ‬ ‫ﺳﻴﺪﻧﺎ ﻋﻠﻲ ‪ ‬ﺍﻟﺬﻱ ﻳﺼﻔﻊ ﺑﻪ ﻛﺬﺏ ﺗﻮﻫﻢ ﺍﻷﺑﺪﻳﺔ ﻭﻳﻘﻄﻊ ﺩﺍﺑﺮ ﻃﻮﻝ ﺍﻷﻣﻞ‪:‬‬ ‫ﺖ‬ ‫ﺲ ‪‬ﺗ‪‬ﺒ ِﻜﻲ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﻋِﻠ ‪‬ﻤ ‪‬‬ ‫ﺍﹶﻟﻨ‪ ‬ﹾﻔ ‪‬‬ ‫ﻼ ‪‬ﻣ ﹶﺔ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺗ ‪‬ﺮﻙ‪ ‬ﻣ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ‬ ‫ﺴـ ﹶ‬ ‫ﹶﺃ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺴ ﹸﻜ‪‬ﻨﻬ‪‬ﺎ‬ ‫ﺕ ‪‬ﻳ ‪‬‬ ‫ﹶﻻ ﺩ‪‬ﺍ ‪‬ﺭ ِﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺮ ِﺀ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِ‬ ‫ﺕ ﺑ‪‬ﺎﻧِﻴﻬ‪‬ﺎ‬ ‫ِﺇ ﱠﻻ ﺍﻟﱠِﺘﻲ ﻛﺎ ﹶﻥ ﹶﻗ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِ‬ ‫‪....‬‬ ‫ﺠ ‪‬ﻤ ‪‬ﻌﻬ‪‬ﺎ‬ ‫ﺙ ‪‬ﻧ ‪‬‬ ‫ﹶﺃ ‪‬ﻣﻮ‪‬ﺍﹸﻟﻨ‪‬ﺎ ِﻟ ﹶﺬ ِﻭﻱ ﺍﹾﻟ ِﻤﲑ‪‬ﺍ ِ‬ ‫ﺏ ﺍﻟ ‪‬ﺪ ‪‬ﻫـ ِﺮ ‪‬ﻧ‪‬ﺒﻨِﻴﻬ‪‬ﺎ‬ ‫ﺨﺮ‪‬ﺍ ِ‬ ‫‪‬ﻭﺩ‪‬ﻭﺭ‪‬ﻧـﺎ ِﻟ ‪‬‬ ‫ﺖ‬ ‫ﻕ ﹶﻗ ‪‬ﺪ ﺑ‪ِ‬ﻨ‪‬ﻴ ‪‬‬ ‫ﹶﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﻣﺪ‪‬ﺍِﺋ ‪‬ﻦ ِﻓﻲ ﺍﹾﻵﻓﹶﺎ ِ‬ ‫ﺕ ﺩ‪‬ﺍﻧِﻴﻬ‪‬ﺎ‬ ‫ﺖ ‪‬ﺧﺮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﻭﺩ‪‬ﺍ ﹶﻥ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﹶﺃ ‪‬ﻣ ‪‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ٍﻞ‬ ‫ﺲ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫ِﻟ ﹸﻜ ِّﻞ ‪‬ﻧ ﹾﻔ ٍ‬ ‫ِﻣـ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤِﻨ‪‬ﻴ ِﺔ ﺁ ‪‬ﻣـﺎ ﹲﻝ ‪‬ﺗ ﹶﻘ ِّﻮﻳﻬ‪‬ﺎ‬ ‫ﻀﻬ‪‬ﺎ‬ ‫ﺴ ﹸﻄﻬ‪‬ﺎ ﻭ‪‬ﺍﻟﺪ‪ ‬ﻫ ‪‬ﺮ ‪‬ﻳ ﹾﻘِﺒ ‪‬‬ ‫ﻓﹶﺎﹾﻟ ‪‬ﻤ ‪‬ﺮ ُﺀ ‪‬ﻳ‪‬ﺒ ‪‬‬ ‫‪٩٠‬‬


‫)‪(١‬‬

‫ﺕ ‪‬ﻳ ﹾﻄﻮِﻳﻬ‪‬ﺎ‬ ‫ﺸ ‪‬ﺮﻫ‪‬ﺎ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬ ‫ﺲ ‪‬ﺗ‪‬ﻨ ‪‬‬ ‫ﻭ‪‬ﺍﻟﻨ‪ ‬ﹾﻔ ‪‬‬

‫ﻼ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ‪ ،‬ﺁﻣﲔ‬ ‫ﺍﻟﹼﻠﻬﻢ ﺃﺭﻧﺎ ﺍﳊﻖ ﺣﻘﹰﺎ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺗ‪‬ﺒﺎﻋﻪ ﻭﺃﺭﻧﺎ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃ ﹰ‬ ‫ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪.‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪ (١‬ﺩﻳﻮﺍﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪.١٠٤ ‬‬

‫‪٩١‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺘﻘﻮﻯ ﺗﺄﰐ ﻣﻦ ﺟﺬﺭ ﺍﻟﻮﻗﺎﻳﺔ‪ ،‬ﻭﺍﻟﻮﻗﺎﻳﺔ ﻫﻲ ﻓﺮﻁ ﺍﻟﺼﻴﺎﻧﺔ‪ ،‬ﻭﻗﺪ ﻋﺮ‪‬ﻓﺖ ﰲ‬ ‫ﺍﻻﺻﻄﻼﺡ ﺍﻟﺸﺮﻋﻲ ﺑﺄ‪‬ﺎ‪" :‬ﺟﻬﺪ ﺍﻻﻣﺘﺜﺎﻝ ﻷﻭﺍﻣﺮ ﺍﷲ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ‪ ،‬ﲡﻨﺒـﹰﺎ‬ ‫ﻣﻦ ﻋﺬﺍﺑﻪ"‪.‬‬ ‫ﻭﲜﺎﻧﺐ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻭﺍﻟﺸﺮﻋﻲ ﻟﻠﺘﻘﻮﻯ‪ ،‬ﺗﺮﺩ ﺃﺣﻴﺎﻧﹰﺎ ﲟﻌﲎ ﺍﳋﻮﻑ‪ ،‬ﻭﻳﺮﺩ ﺍﳋـﻮﻑ‬ ‫ﲟﻌﲎ ﺍﻟﺘﻘﻮﻯ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﺣﱴ ﳝﻜﻦ ﻣﺸﺎﻫﺪﺓ ﺍﳌﻌﻨﻴﲔ ﻣﻌﹰﺎ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫ﺸ ‪‬ﻐﻞﹸ ﻣﺴﺎﺣﺔ ﻭﺍﺳﻌﺔ ﺟﺪﹰﺍ ﻣﻦ‬ ‫ﻭﻛﺬﻟﻚ ﻟﻠﺘﻘﻮﻯ ﻣﻌﲎ ﺷﺎﻣﻞ ﻭﻋﺎﻡ ﺇﱃ ﺣﺪ ﺃﻧﻪ ‪‬ﻳ ‪‬‬ ‫ﺍﳌﻌﺎﱐ؛ ﻓﻤﻦ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺁﺩﺍﺏ ﺍﻟﺸﺮﻳﻌﺔ ﺑﻜﻞ ﺩﻗﺔ ﻭﺃﻣﺎﻧﺔ‪ ..‬ﺇﱃ ﺭﻋﺎﻳـﺔ ﻗـﻮﺍﻧﲔ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻔﻄﺮﻳﺔ‪ ..‬ﺇﱃ ﻭﻗﺎﻳﺔ ﺍﻹﻧﺴﺎﻥ ﺳﺮ‪‬ﻩ ﻭﺧﻔﻴ‪‬ﻪ ﻭﺃﺧﻔﺎﻩ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﻛﻞ ﻣـﺎ‬ ‫ﻳ‪‬ﺸﻢ ﻣﻨﻪ ﺍﻟﺸﺮﻙ ﻋﻨﺪ ﻛﻞ ﺳﻠﻮﻙ ﻳﺆﺩﻱ ﺑﻪ ﺇﱃ ﺟﻬﻨﻢ‪ ،‬ﺃﻭ ﻛﻞ ﻋﻤﻞ ﻳﺜﻤﺮ ﲦﺎﺭﹰﺍ ﰲ‬ ‫ﺍﳉﻨﺔ‪ ..‬ﻭﺇﱃ ﺍﻟﻮﻗﺎﻳﺔ ﻣﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻵﺧﺮﻳﻦ ﰲ ﺍﻟﺘﻔﻜﲑ ﻭﻃﺮﺯ ﺍﳊﻴﺎﺓ‪.‬‬ ‫ﻭ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻮﺍﺳﻊ ﺟﺪﹰﺍ ﺗﺼﺒﺢ ﺍﻟﺘﻘﻮﻯ ﻫﻲ ﺍﳌﺼﺪﺭ ﺍﻟﻮﺣﻴﺪ ﻟﻘﻴﻤﺔ ﺍﻹﻧﺴﺎﻥ‬ ‫ﷲ‬ ‫ﻭﻛﺮﺍﻣﺘﻪ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﳌﻨ‪‬ـﻮﺭﺓ ‪ِ‬ﺇﻥﱠ ﹶﺃﻛﹾـ ‪‬ﺮ ‪‬ﻣﻜﹸ ‪‬ﻢ ﻋِﻨـ ‪‬ﺪ ﺍ ِ‬ ‫ﹶﺃ‪‬ﺗﻘﹶﺎ ﹸ‬ ‫ﻛ ‪‬ﻢ‪) ‬ﺍﳊﺠﺮﺍﺕ‪.(١٣:‬‬ ‫ﺇﻧﲏ ﱂ ﺃ ‪‬ﺭ ﻟﻠﺘﻘﻮﻯ ﰲ ﻏﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺸﺎﻣﻞ ﻭﻫـﺬﺍ ﺍﻟﻌﻤـﻖ‬ ‫ﻭﺍﻟﺴﻌﺔ‪ ،‬ﻛﻤﺎ ﺃﻧﲏ ﱂ ﺃﻃﻠﻊ ﻋﻠﻰ ﻛﻠﻤﺔ ﺳﺎﺣﺮﺓ ﻛﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺧﺎﺭﺝ ﻧﻈﺎﻡ ﺍﻹﺳﻼﻡ‬ ‫‪٩٢‬‬


‫ﺍﻷﺧﻼﻗﻲ ﻭﺍﻟﺘﺮﺑﻮﻱ ﻭ‪‬ﺬﺍ ﺍﳌﺴﺘﻮﻯ ﺍﻟﺬﻱ ﻳﻀﻢ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻌﲎ ﻣﻌﺎﹰ‪ ،‬ﺣﱴ ﺃﻥ ﺟﺬﻭﺭﻩ‬ ‫ﻣﻮﻏﻠﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻋﻀﺎﺀﻩ ﻭﺃﺯﻫﺎﺭﻩ ﻭﲦﺮﺍﺗﻪ ﻣﻨﺘﺸﺮﺓ ﰲ ﺍﻟﻌﻘﱮ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﰲ ﻣﻌﲎ ﺍﻟﺘﻘﻮﻯ ﻭﳏﺘﻮﺍﻫﺎ ﺳﺤﺮﹰﺍ ﻋﺠﻴﺒﹰﺎ ﲝﻴﺚ ﻻ ﳝﻜـﻦ ﻓﻬـﻢ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻓﻬﻤﹰﺎ ﺣﻘﺎﹰ‪ ،‬ﺇ ﹼﻻ ﺑﻌﺪ ﺍﻻﺣﺘﻤﺎﺀ ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﻻ ﳝﻜﻦ ﺍﻟﻮﺻـﻮﻝ ﺇﻟﻴﻬـﺎ ﺇ ﹼﻻ‬ ‫ﺑﺎﻟﺴﲑ ﰲ ﻓﻠﻚ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺬﻱ ﻳﻔﺘﺢ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺑﺎﺑﻪ ﻟﻠﻤﺘﻘﲔ ﻭﻳﻬﻤﺲ ‪‬ﻢ‪،‬‬ ‫‪ ‬ﻫﺪ‪‬ﻯ ِﻟ ﹾﻠﻤ‪‬ﺘ ِﻘ ‪‬‬ ‫ﲔ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (٢:‬ﻭﻳﺸﲑ ﰲ ﺍﻟﻨﺘﻴﺠﺔ ﺇﱃ ﺍﳊﻴﺎﺓ ﻋﻠﻰ ﳕـﻂ ﺍﻟﻔﺮﻗـﺎﻥ‬ ‫ﺍﳊﻜﻴﻢ‪ ،‬ﻭﻳﻠﻔﺖ ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﺃﹸﻓﻖ ‪‬ﹶﻟ ‪‬ﻌﻠﱠﻜﹸ ‪‬ﻢ ‪‬ﺗ‪‬ﺘﻘﹸﻮ ﹶ‬ ‫ﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪.(٢١:‬‬ ‫ﻭﺍﻟﺘﻘﻮﻯ ﺃﻓﻀﻞ ﻋﻤﻞ ﻋﻨﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭ ﺍﳌﺘﻘﻮﻥ ﻫﻢ ﺃﻛﺮﻡ ﻋﺒﺎﺩﻩ‬ ‫ﻭﺃﻧـﺰﻫﻬﻢ‪ ،‬ﻭﺍﻟﻔﺮﻗﺎﻥ ﺍﻟﺒﺪﻳﻊ ﺍﻟﺒﻴﺎﻥ ﻫﻮ ﺃﺻﻔﻰ ﺑﻴﺎﻥ ﻟﻠﻤﺘﻘﲔ ﻭﺃﻧـﺰﻩ ﺩﻋـﻮﺓ‬ ‫ﻟﻠﺘﻘﻮﻯ‪ .‬ﻭﻋﺒﺎﺩ ﺍﷲ ﺍﳌﺘﻘﻮﻥ ﻳﺘﺰﻭ‪‬ﺩﻭﻥ ﺩﻭﻣﹰﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺑﺮﺅﻳـﺔ ﺍﻟﺮﺿـﻮﺍﻥ ﰲ‬ ‫ﺍﻵﺧﺮﺓ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﺬﻭﻕ ﺍﻟﻮﺟﺪﺍﱐ ﻫﻨﺎ ﻭﺍﻟﻠﺬﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻫﻨـﺎﻙ‪ ،‬ﺗـﻀﻴﻒ‬ ‫ﻣﻮﻫﺒﺔ ﺃﺧﺮﻯ ﻟﻌﻤﻖ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﻣﺬﻛﹼﺮﹰﺍ ﺑﺄﳘﻴﺔ ﺍﻟﺘﻘﻮﻯ ‪‬ـﺬﺍ ﺍﳌﻌـﲎ‬ ‫ﻖ ‪‬ﺗﻘﹶﺎِﺗ ِﻪ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٠٢:‬‬ ‫ﷲ ‪‬ﺣ ‪‬‬ ‫‪‬ﺍ‪‬ﺗﻘﹸﻮﹾﺍ ﺍ َ‬ ‫ﻭﺍﻹﻧﺴﺎﻥ ﺑﻔﻀﻞ ﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﺗﻌﲏ ﺗﻘﻴﻴﻢ ﲨﻴﻊ ﻭﺳﺎﺋﻞ ﺍﳋﲑ ﻭﻳﺒﻘﻰ ﻣﻮﺻﺪ‬ ‫ﺍﻷﺑﻮﺍﺏ ﰲ ﻭﺟﻪ ﲨﻴﻊ ﻃﺮﻕ ﺍﻟﺸﺮ ﺃﻭ ﻳﺴﻌﻰ ﰲ ﺫﻟﻚ‪ ،‬ﻳﻨﺠﻮ ﻛـﺬﻟﻚ ﻣـﻦ‬ ‫ﺍﻟﺴﻘﻮﻁ ﺇﱃ ﺃﺳﻔﻞ ﺍﻟﺴﺎﻓﻠﲔ‪ ،‬ﻭﻳﻐﺪﻭ ﺳﺎﺋﺮﹰﺍ ﺇﱃ ﺃﻋﻠﻰ ﻋﻠﻴﲔ‪ .‬ﻭ‪‬ﺬﺍ ﻳـﺼﺢ ﺃﻥ‬ ‫ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻣﻦ ﻧﺎﻝ ﺍﻟﺘﻘﻮﻯ ﻓﻘﺪ ﻧﺎﻝ ﻳﻨﺎﺑﻴﻊ ﺍﳋﲑ ﻭﺍﻟﻴﻤﻦ ﻭﺍﻟﱪﻛـﺎﺕ ﻛﻠـﻬﺎ‪.‬‬ ‫ﻓﺪﻭﻧﻜﻢ ﺷﺎﻫﺪﹰﺍ ﺁﺧﺮ‪:‬‬ ‫ﺩِﻳﻦ ‪‬ﻭ ‪‬ﺗ ﹾﻘ ‪‬ﻮﻯ ﺭ‪‬ﺍ ‪‬ﺧﺪ‪‬ﺍﻳ‪‬ﺎ ﻫ‪‬ﺮ ﻛِﻪ ﺩ‪‬ﺍ ‪‬ﺩ‬

‫‪٩٣‬‬


‫ﺴـﺖ ﺍﹸﻭ ﹶﺍ‪‬ﻧـﺪ‪‬ﺭ ﺩ‪‬ﻭ ﻋ‪‬ﺎﻟﹶﻢ ﺑ‪‬ﺮ ﻣ‪‬ﺮﺍﺩ‬ ‫‪‬ﻫ ‪‬‬ ‫ﻫ‪‬ﺮ ﻛِﻪ ﻣ‪‬ﺮﺩ ‪‬ﭘﺎ ‪‬ﺭﺳ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ‪‬ﺘﻘِﻴﺴﺖ‬ ‫ﺍﹸﻭ ‪‬ﺳﻌِﻴﺪ ‪‬ﻭ ‪‬ﺭﺳ‪‬ﺘ ﹶﮕﺎﺭ‪‬ﺳﺖ ِﻧﻲ ‪‬ﺷﻘِﻴﺴﺖ‬ ‫ﻫ‪‬ﺮ ﻛِﻪ ﺍ ‪‬ﻭ ﺭ‪‬ﺍ ﻧِﻴﺴ‪‬ﺖ ﺍﹶﺯ ‪‬ﺗ ﹾﻘ ‪‬ﻮﻯ ِﺷﻌ‪‬ﺎﺭ‬ ‫ﻫ‪‬ﺴـﺘ ِﺊ ﺍﻭ ﻧِﻴﺴﺖ ﻏﹶﲑ ﺍﹶﺯ ‪‬ﺷﻴ‪‬ﻦ ﻭﻋ‪‬ﺎﺭ‬ ‫ﻧِﻴﺴﺖ ﺯِﻧﺪ‪‬ﻩ ﺩ‪‬ﺭ ‪‬ﺣﻘِﻴﻘﹶﺖ ﻣ‪‬ﺮﺩﻩ ﺍﺳﺖ‬ ‫ﺕ ﺑ‪‬ﺮﺩﻩ ﺍﺳﺖ‬ ‫ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍﹶﺯ ﺁﻥ ﻛِﻪ ‪‬ﺭ ‪‬ﻩ ‪‬ﺑﺤ‪‬ﻀ ‪‬ﺮ ‪‬‬ ‫ﻳﻌﲏ‪ :‬ﻓﺎﺯ ﲟﺮﺍﺩﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣ‪‬ﻦ ﺃﻛﺮﻣﻪ ﺍﷲ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﺘﻘﻮﻯ‪ .‬ﻣـﻦ‬ ‫ﻛﺎﻥ ﻣﺘﻘﻴﹰﺎ ﻧﺎﺻﺮﹰﺍ ﻟﻠﺤﻖ ﺳﻌﻴﺪ ﻻ ﺷﻘﻲ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﺍﻟـﺴﻮﻱ‪ .‬ﺑﻴﻨﻤـﺎ‬ ‫ﺍﶈﺮﻭﻡ ﻣﻦ ﺯﺍﺩ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻔﻘﲑ ﺇﱃ ﺃﻣﺎﺭﺍ‪‬ﺎ‪ ،‬ﻭﺟﻮﺩﻩ ﻋﺎﺭ ﻭﺧﺰﻱ ﻭﻋﻴﺐ‪ ،‬ﺑـﻞ‬ ‫)‪(١‬‬ ‫ﺖ ﻣ‪‬ﻦ ﱂ ﳚﺪ ﻃﺮﻳﻘﹰﺎ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻣﻴ ‪‬‬ ‫ﺍﻟﺘﻘﻮﻯ ﻛﻨـﺰ ﻻ ﻳﻘﺪ‪‬ﺭ ﺑﺜﻤﻦ‪ ،‬ﻭﺟﻮﻫﺮ ﺑﻼ ﻧﻈﲑ ﻳﻌﺘﻠﻲ ﺃﻓﻀﻞ ﻣﻮﻗﻊ ﻷﻏﲎ‬ ‫ﻛﻨـﺰ‪ ،‬ﻭﻣﻔﺘﺎﺡ ﺫﻭ ﺃﺳﺮﺍﺭ ﻟﻔﺘﺢ ﲨﻴﻊ ﺃﺑﻮﺍﺏ ﺍﳋﲑ‪ ،‬ﻭﺑﺮﺍﻕ ﰲ ﻃﺮﻳﻖ ﺍﳉﻨـﺔ‪.‬‬ ‫ﻭﻷﺟﻞ ﻣﻮﻗﻌﻬﺎ ﺍﳌﺘﻤﻴﺰ ﻫﺬﺍ ﺗﺴﻴﻞ ﻣﺎﺋﺔ ﻭﲬﺴﲔ ﻣﺮﺓ ﺣﺰﻡ ﻣـﻦ ﺿـﻴﺎﺀ ﺯﻻﻝ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺃﺩﻣﻐﺔ ﺃﺭﻭﺍﺣﻨﺎ‪.‬‬ ‫ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻣﻘﺎﺑﻞ ﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻌﺎﻡ‪ ،‬ﳍﺎ ﻣﻌﲎ ﺧﺎﺹ ﻣﻌﻠﻮﻡ ﻟﺪﻯ ﺍﳉﻤﻴﻊ‬ ‫ﺣﻴﺚ ﻳﺘﻮﺍﺭﺩ ﺇﱃ ﺍﻟﺬﻫﻦ ﺫﻟﻚ ﺍﳌﻌﲎ ﻛﻠﻤﺎ ﻗﻴﻞ "ﺍﻟﺘﻘﻮﻯ"‪ .‬ﻭﺍﳌﻌﲎ ﻫﻮ‪ :‬ﺷﺪﺓ‬ ‫ﺍﳊﺴﺎﺳﻴﺔ ﲡﺎﻩ ﺃﻭﺍﻣﺮ ﺍﻟﺸﺮﻳﻌﺔ ﻭﻧﻮﺍﻫﻴﻬﺎ‪ .‬ﻭﺍﺟﺘﻨﺎﺏ ﻣﺎ ﳛﺮﻡ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺃﻭ ﻣﺎ‬ ‫‪" (١‬ﮔﻮﻟﺸ ِﻦ ﺗﻮﺣﻴﺪ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ )ﺗﺮﻛﻴﺔ("‪.‬‬

‫‪٩٤‬‬


‫ﺠ‪‬ﺘِﻨﺒ‪‬ﻮ ﹶﻥ ﹶﻛﺒ‪‬ﺎِﺋ ‪‬ﺮ ﺍ ِﻹﹾﺛ ِﻢ‬ ‫ﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺳﻠﻮﻙ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﻭ‪‬ﺍﹾﻟ ﹶﻔﻮ‪‬ﺍ ِﺣ ‪‬‬ ‫ﺶ‪) ‬ﺍﻟﺸﻮﺭﻯ‪ (٣٧:‬ﳝﺜﹼﻞ ﺟﺎﻧﺒﹰﺎ ﻣﻬﻤﹰﺎ ﻣﻦ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﻭﳝﺜﻞ ﺍﳉﺎﻧﺐ‬ ‫ﺕ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ .(٢٧٧:‬ﻓﺈﻗﺎﻣﺔ ﺍﻟﻔﺮﺍﺋﺾ‬ ‫ﺍﻵﺧﺮ‪ِ :‬ﺇﻥﱠ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﹾﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬ ‫ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﺃﺳﺎﺳﺎﻥ ﺿﺮﻭﺭﻳﺎﻥ ﺟﺎﻣﻌﺎﻥ ﻟﻠﺘﻘﻮﻯ‪ .‬ﺃﻣﺎ ﺍﻟﺼﻐﺎﺋﺮ ﻓﺈﻥ‬ ‫ﺃﺣﺎﺩﻳﺚ ﻧﺒﻮﻳﺔ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﺗﺬﻛﹼﺮ ﺑﺎﻟﺪﻗﺔ ﺃﻳﻀﺎ ﲡﺎﻩ "ﺍﻟﻠﻤ‪‬ﻢ" ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻉ ‪‬ﻣـﺎ ﻻ‬ ‫ﲔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳـ ‪‬ﺪ ‪‬‬ ‫ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻨـﻬﺎ‪) :‬ﻻ ‪‬ﻳ‪‬ﺒﻠﹸﻎﹸ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ﹶﺃ ﹾﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ِﻣـ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﺘ ِﻘ ‪‬‬ ‫)‪(١‬‬ ‫ﺱ(‪.‬‬ ‫ﺱ ِﺑـ ِﻪ ‪‬ﺣ ﹶﺬﺭ‪‬ﺍ ِﻟﻤ‪‬ﺎ ِﺑ ِﻪ ﺍﹾﻟ‪‬ﺒ ﹾﺄ ‪‬‬ ‫‪‬ﺑ ﹾﺄ ‪‬‬ ‫ﻧﻌﻢ‪ ،‬ﺍﻹﺧﻼﺹ ﺍﻟﺘﺎﻡ‪ ،‬ﻻ ﻳ‪‬ﺤﺮﺯ ﺇ ﹼﻻ ﺑﺎﺟﺘﻨﺎﺏ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﺷﺎﺋﺒﺔ ﺍﻟـﺸﺮﻙ‪،‬‬ ‫ﻛﻤﺎ ﻻ ﺗ‪‬ﻨﺎﻝ ﺍﻟﺘﻘﻮﻯ ﺍﻟﻜﺎﻣﻠﺔ ﺇ ﹼﻻ ﺑﺎﺟﺘﻨﺎﺏ ﺍﻟﺸﺒﻬﺎﺕ ﻛﻠﻴﹰﺎ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﳊﺪﻳﺚ‬ ‫ﺕ ﻻ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻤﻬ‪‬ﺎ ﹶﻛِﺜ ‪‬ﲑ‬ ‫ﺸ‪‬ﺘِﺒﻬ‪‬ﺎ ‪‬‬ ‫ﺤﺮ‪‬ﺍ ‪‬ﻡ ‪‬ﺑِّﻴ ‪‬ﻦ ‪‬ﻭ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪ ‬ﻤﺎ ‪‬ﻣ ‪‬‬ ‫ﺤﻼ ﹸﻝ ‪‬ﺑِّﻴ ‪‬ﻦ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺍﻟﺸﺮﻳﻒ ﺍﳉﺎﻣﻊ‪) :‬ﺍﹾﻟ ‪‬‬ ‫ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺱ()‪ (٢‬ﻗﺪ ﺭﺑﻂ ﺍﳊﻴﺎﺓ ﺍﻟﱵ ﻫﻲ ﰲ ﻣﺴﺘﻮﻯ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﺑﺎﻟﻴﻘﻈﺔ ﻭﺩﻗﺔ‬ ‫ﺍﻻﺣﺴﺎﺱ ﲡﺎﻩ ﺍﳌﺸﺘﺒﻬﺎﺕ‪ .‬ﻭﺍﳊﺪﻳﺚ ﻳﺬﻛﺮ ﺃﻥ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻗﺪ ﻭﺿ‪‬ﺤﺎ ﻣﻦ‬ ‫ﻗﺒﻞ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻳﻌﺔ ﲟﺎ ﻻ ﻳﺪﻉ ﳎﺎ ﹰﻻ ﻷﻳﺔ ﺷﺒﻬﺔ‪ .‬ﻭﻟﻜﻦ ﺑﲔ ﻫﺬﻳﻦ ﺍﻷﻣـﺮﻳﻦ‬ ‫ﻣﺎ ﻳﺸﺒﻪ ﺍﻻﺛﻨﲔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﺸﺘﺒﻬﺔ ﻻ ﻳﻌﻠﻤﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﻻ‬ ‫ﺑﺪ ﻣﻦ ﺍﺟﺘﻨﺎﺏ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺸﺘﺒﻬﺎﺕ‪ .‬ﻭﻣﻦ ﺍﺗﻘﻰ ﺍﻟﺸﺒﻬﺎﺕ ﻓﺪﻳﻨ‪‬ـﻪ ﻭﻋﺮﺿ‪‬ـﻪ‬ ‫ﻣﺼﻮﻧﺎﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺬﻱ ﻭﻗـﻊ ﰲ ﺍﻟـﺸﺒﻬﺎﺕ ﻓﺎﺣﺘﻤـﺎﻝ ﻭﻗﻮﻋـﻪ ﰲ ﺍﳊـﺮﺍﻡ‬ ‫ﻛﺒﲑ‪،‬ﻛﺎﻟﻐﻨﻢ ﺍﻟﱵ ﺗﺮﺗﻊ ﺣﻮﻝ ﺍﳊﻤﻰ‪ .‬ﰒ ﻳﻘﻮﻝ ﺳﻴﺪ ﺍﻷﻧﺎﻡ ‪) :‬ﹶﺃﻻ ‪‬ﻭِﺇﻥﱠ ِﻟ ﹸﻜ ِّﻞ‬ ‫ﷲ ﻓِﻲ ﹶﺃ ‪‬ﺭ ِ‬ ‫ﻚ ِﺣﻤ‪‬ﻰ ﹶﺃﻻ ِﺇﻥﱠ ِﺣﻤ‪‬ﻰ ﺍ ِ‬ ‫‪‬ﻣِﻠ ٍ‬ ‫ﻀ ‪‬ﻐ ﹰﺔ ِﺇﺫﹶﺍ‬ ‫ﺴ ِﺪ ﻣ‪ ‬‬ ‫ﺠ‪‬‬ ‫ﺿ ِﻪ ‪‬ﻣﺤ‪‬ﺎ ِﺭﻣ‪‬ﻪ‪ ‬ﹶﺃﻻ ‪‬ﻭِﺇﻥﱠ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﻘﻴﺎﻣﺔ ‪١٩‬؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺰﻫﺪ ‪.٢٤‬‬ ‫‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﳝﺎﻥ ‪٣٩‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳌﺴﺎﻗﺎﺓ ‪.١٠٧‬‬

‫‪٩٥‬‬


‫ﺐ(‪.‬‬ ‫ﺴﺪ‪ ‬ﹸﻛﻠﱡ ‪‬ﻪ ﹶﺃﻻ ‪‬ﻭ ِﻫ ‪‬ﻲ ﺍﹾﻟ ﹶﻘ ﹾﻠ ‪‬‬ ‫ﺠ‪‬‬ ‫ﺴ ‪‬ﺪ ﺍﹾﻟ ‪‬‬ ‫ﺕ ﹶﻓ ‪‬‬ ‫ﺴ ‪‬ﺪ ‪‬‬ ‫ﺴﺪ‪ ‬ﹸﻛﻠﱡ ‪‬ﻪ ‪‬ﻭِﺇﺫﹶﺍ ﹶﻓ ‪‬‬ ‫ﺠ‪‬‬ ‫ﺻﹶﻠ ‪‬ﺢ ﺍﹾﻟ ‪‬‬ ‫ﺖ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺻﹶﻠ ‪‬‬ ‫‪‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺲ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﻻ ‪‬ﺗﻨﺎﻝ ﺍﻟﺘﻘﻮﻯ ﺍﻟﺘﺎﻣـﺔ ﺇ ﹼﻻ ﺑﺎﺟﺘﻨـﺎﺏ‬ ‫ﺍﳌﺸﺘﺒﻬﺎﺕ ﻭﺻﻐﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ‪ .‬ﻭﻫﺬﺍ ﺍﻻﺟﺘﻨﺎﺏ ﻳﺘﻄﻠﺐ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻣﻌﺮﻓﺔ ﺩﻗﻴﻘﺔ‬ ‫ﺑﺎﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻭﻳﺴﺘﻨﺪ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﻣﻌﺮﻓﺔ ﺻﺤﻴﺤﺔ ﳏﻜﻤﺔ ﻭﺛﻘﺎﻓﺔ ﻭﺟﺪﺍﻧﻴـﺔ‪.‬‬ ‫ﷲ ﹶﺃ‪‬ﺗﻘﹶـﺎ ﹸﻛ ‪‬ﻢ‪‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻷﻣـﺮ ﺇﱃ ﻫـﺬﻩ ﺍﻟﻨﻘﻄﺔ‪ :‬ﻓـ‪ِ‬ﺇﻥﱠ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻣﻜﹸ ‪‬ﻢ ﻋِﻨ ‪‬ﺪ ﺍ ِ‬ ‫ﷲ ﻣِـ ‪‬ﻦ ِﻋﺒ‪‬ـﺎ ِﺩ ِﻩ ﺍﹾﻟﻌ‪‬ﹶﻠﻤ‪‬ـﺎﺀُ‪‬‬ ‫ﺨﺸ‪‬ﻰ ﺍ َ‬ ‫)ﺍﳊﺠـﺮﺍﺕ‪ (١٣ :‬ﻭﻛﺬﺍ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ِ‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫)ﻓﺎﻃﺮ‪ (٢٨:‬ﻛﺄ‪‬ﻤﺎ ﻗﻄﺒﺎﻥ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﺎﻟﺘﻘﻮﻯ ﺗﻨﻘﻠﺐ ﺇﱃ ﺃﺻـﺎﻟﺔ ﻭﻛﺮﺍﻣـﺔ‬ ‫ﻭﻳﺘﺴﺮﺑﻞ ﺍﻟﻌﻠﻢ ﺑﺎﻻﺣﺘﺮﺍﻡ ﻭﺍﳋﺸﻴﺔ ﻭﻳﺮﻓﺮﻑ ﻛﺎﻟﺮﺍﻳﺔ‪ .‬ﻓﺎﻷﺭﻭﺍﺡ ﺍﻟﱵ ﲡﻤ‪‬ﻞ ﻗﻠ‪‬ﺒﻬـﺎ‬ ‫ﺤ ‪‬ﻦ ﺍ ُ‬ ‫ﻚ ﺍﻟﱠ ِﺬﻳ ‪‬ﻦ ﺍ ‪‬ﻣ‪‬ﺘ ‪‬‬ ‫ﻭﺳـ ‪‬ﺮﻫﺎ ‪‬ﺬﻩ ﺍﻷﻟﻮﺍﻥ ‪‬ﺃﹸ ‪‬ﻭﹶﻟِﺌ ‪‬‬ ‫ﷲ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﻟِﻠ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ‪) ‬ﺍﳊﺠـﺮﺍﺕ‪(٣:‬‬ ‫ﻳ‪‬ﺬﻛﺮﻭﻥ ﻛﺄﺑﻄﺎﻝ ﰲ ﺍﻣﺘﺤﺎﻥ ﺍﻻﻟﺘﻔﺎﺗﺎﺕ ﺍﻹﳍﻴﺔ‪.‬‬ ‫ﻭﺍﻟﺘﻘﻮﻯ ﺍﻟﱵ ﻫﻲ ﰲ ﻗﻄﺐ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻳ‪‬ﻔﻬﻢ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻷﻏﻠـﺐ‪:‬‬ ‫ﺍﻟﺼﻔﺎﺀ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﻋﻤﻖ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻀﻤﲑ‪ ،‬ﻭﺳﻌﺔ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﳌﻮﻗﻒ ﺍﳉـﺎﺩ‬ ‫ﺍﳊﺎﺯﻡ ﲡﺎﻩ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﺸﺘﺒﻬﺎﺕ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺼﻴﺔ‪ .‬ﻭ‪‬ﺬﺍ ﻳﺼﺢ ﺃﻥ ﻧﻌ ‪‬ﺪ ﻣﺎ‬ ‫ﻫﻮ ﻣﺪﺭﺝ ﺃﺩﻧﺎﻩ ﺃﺑﻌﺎﺩﹰﺍ ﺃﺧﺮﻯ ﻟﻠﺘﻘﻮﻯ ﺣﺴﺐ ﺗﻨﻮﻉ ﺍﻟﻌﺒﻮﺩﻳﺔ‪:‬‬ ‫ﻓﺎﻟﺘﻘﻮﻯ‪:‬‬ ‫)‪(١‬‬

‫‪ .١‬ﺃﻥ ﻳﺘﺠﻨﺐ ﺍﻟﻌﺒﺪ ﻋﻤﺎ ﺳﻮﻯ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﲝﺴﺐ ﺫﻭﺍ‪‬ﺎ‪.‬‬ ‫‪ .٢‬ﻭﻳﻮﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ ﺣﻘﻬﺎ‪.‬‬

‫‪ .٣‬ﻭﻳﺘﺤﺮﺯ ﻣﻦ ﻛﻞ ﺳﻠﻮﻙ ﰲ ﺩﺍﺋﺮﺓ ﺍﻷﺳﺒﺎﺏ ﻳﻮﻗﻌﻪ ﰲ ﺍﳉﱪﻳﺔ‪ ،‬ﻭﻣﻦ ﻛـﻞ‬ ‫‪ (١‬ﻧﺬ ﹼﻛﺮ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﺑﺄﻥ ﻟﻜﻞ ﺷﻲﺀ ﺛﻼﺛﺔ ﻭﺟﻮﻩ ﻭﺟﻪ ﺇﱃ ﺍﷲ ﻭﻭﺟﻪ ﺇﱃ ﺍﻵﺧﺮﺓ ﻭﻭﺟﻪ ﺇﱃ ﺫﺍﺕ ﺍﻟﺸﻲﺀ‪.‬‬

‫‪٩٦‬‬


‫ﺍﳓﺮﺍﻑ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﻘﺪﺭﺓ ﻳﺪﻓﻌﻪ ﺇﱃ ﺍﻻﻋﺘﺰﺍﻝ‪.‬‬ ‫‪ .٤‬ﻭﳛﺬﺭ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﺒﻌﺪ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫‪ .٥‬ﻭﻳﻜﻮﻥ ﻳﻘﻈﹰﺎ ﲡﺎﻩ ﺍﳊﻈﻮﻅ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺍﻟﱵ ﲤ ‪‬ﻬﺪ ﻟﻠﻤﻨﻬﻴﺎﺕ‪.‬‬ ‫‪ .٦‬ﻭﻟﻴﻌﻠﻢ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﷲ ﻭﺣﺪﻩ ﻣﺎﺩﻳﹰﺎ ﻛﺎﻥ ﺃﻭ ﻣﻌﻨﻮﻳﺎﹰ‪ ،‬ﺩﻭﻥ ﺃﻥ ﳝﻠﹼـﻚ‬ ‫ﻧﻔﺴﻪ ﺷﻴﺌﹰﺎ‪.‬‬ ‫ﻱ ﺃﺣﺪ‪.‬‬ ‫‪ .٧‬ﻭﺃ ﹼﻻ ﳚﺪ ﻧﻔﺴ‪‬ﻪ ﺃﺭﻓﻊ ﻭﺃﻓﻀﻞ ﻣﻦ ﺃ ِّ‬ ‫‪ .٨‬ﻭﳚﻌﻞ ﺭﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻏﺎﻳﺔ ﻣﻨﺎﻩ ﻻ ﻏﲑ‪.‬‬ ‫‪ .٩‬ﻭﻳﻨﻘﺎﺩ ﺍﻧﻘﻴﺎﺩﹰﺍ ﺗﺎﻣﹰﺎ ﳌﻘﺘﺪﻯ ﺍﻟﻜﻞ ‪.‬‬ ‫‪ .١٠‬ﻭﳚﺪﺩ ﺣﻴﺎﺗﻪ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻘﻠﺒﻴﺔ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺑﺎﻟﺘﻔﻜﺮ ﰲ ﺍﻵﻳـﺎﺕ ﺍﻟﻜﻮﻧﻴـﺔ‬ ‫ﻭﺗﺪ‪‬ﺑﺮﻫﺎ‪.‬‬ ‫‪ .١١‬ﻭﳚﻌﻞ ﺭﺍﺑﻄﺔ ﺍﳌﻮﺕ ﺑﺄﺑﻌﺎﺩﻫﺎ ﺍﳌﺨﺘﻠﻔﺔ ﺩﺳﺘﻮﺭﹰﺍ ﻟﻠﺤﻴﺎﺓ‪.‬‬ ‫ﻭﺍﳋﻼﺻﺔ‪ :‬ﺍﻟﺘﻘﻮﻯ ﻛﻮﺛﺮ‪ ،‬ﻭﺍﳌﺘﻘﻲ ﻫﻮ ﺍﻟﺴﻌﻴﺪ ﺍﻟـﺬﻱ ‪‬ﻭﺭﺩ ﻫـﺬﺍ ﺍﻟﻨﺒـﻊ‬ ‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻟﻜﻦ ﻛﻢ ﻫﻮ ﻣﺆﱂ ﺃﻥ ﻫﺆﻻﺀ ﺍﶈﻈﻮﻇﲔ ﻗﻠﻴﻞ ﻋﺪﺩﻫﻢ‪.‬‬ ‫ﻭﳔﺘﻢ ﺍﳌﻮﺿﻮﻉ ﺑﻘﻮﻝ ﺃﺣﺪ ﺷﻌﺮﺍﺋﻨﺎ‪:‬‬ ‫ﻳﻘﻮﻝ ﺍﳊﻖ ﺗﻌﺎﱃ ﻛﻮﻧﻮﺍ ﻋﺒﺎﺩﹰﺍ ﻣﺘﻘﲔ‬ ‫ﻓﻤﻘﺎﻣﻬﻢ ﺍﳉﻨﺔ ﻭﺷـﺮﺍ‪‬ﻢ ﺍﻟﻜﻮﺛـﺮ‬ ‫ﹶﺍﻟﹼﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻙ ﺍﳌﺨِﻠﺼﲔ ﺍﳌﺨﻠﹶﺼﲔ ﺍﳌﺘﻘﲔ‪ ،‬ﺁﻣﲔ‪.‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺇﻣﺎﻡ ﺍﳌﺘﻘﲔ ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺫﻭﻱ ﺍﻟﻴﻘﲔ‪.‬‬ ‫‪٩٧‬‬


‫א‪‬‬

‫‪ ‬‬

‫‪‬‬

‫ﰲ ﺍﳌﻌﺎﺟﻢ ﻭﺍﻟﻘﻮﺍﻣﻴﺲ ﻳﺮﺩ ﺍﻟﻮﺭﻉ ‪‬ﺬﻩ ﺍﳌﻌﺎﱐ‪ :‬ﲡﻨﺐ ﻣـﺎ ﻻ ﻳﻠﻴـﻖ ﻭﻻ‬ ‫ﻳﻼﺋﻢ ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺍﳊﺬﺭ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﻭﺍﳌﻤﻨﻮﻋﺎﺕ‪ ..‬ﻭﺍﺟﺘﻨـﺎﺏ‬ ‫ﺍﻟﺸﺒﻬﺎﺕ ﺧﻮﻓﺎﹰ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﶈﺮﻣﺎﺕ‪ .‬ﻭﻫﺬﺍ ﻣﻄﺎﺑﻖ ﻟﻠﻘﺎﻋﺪﺓ ﺍﻹﺳـﻼﻣﻴﺔ‬ ‫)ﺩ‪‬ﻉ‪ ‬ﻣ‪‬ﺎ ﻳ‪‬ﺮِﻳﺒ‪‬ﻚ‪ ‬ﺇِﻟﹶﻰ ﻣ‪‬ﺎ ﻻ ﻳ‪‬ﺮِﻳﺒ‪‬ﻚ‪ (١)(‬ﻭﳊﻘﻴﻘﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ )ﺍﻟﹾﺤ‪‬ﻼﻝﹸ ﺑ‪‬ﻴِّﻦ‪‬‬ ‫)‪(٢‬‬ ‫ﻭ‪‬ﺍﻟﹾﺤ‪‬ﺮ‪‬ﺍﻡ‪ ‬ﺑ‪‬ﻴِّﻦ‪.(‬‬ ‫ﻭﻗﺪ ﻋﺮ‪‬ﻑ ﺑﻌﺾ ﺍﻟﺼﻮﻓﻴﲔ ﺍﻟﻮﺭﻉ ﺑﺄﻧﻪ‪ :‬ﺻﺤﺔ ﺍﻟﻴﻘﲔ‪ ..‬ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﺴﻠﻮﻙ‪..‬‬ ‫ﻭﻋﻠﻮ ﺍﳍﻤﺔ ﻭﺍﻟﺘﻤﻜﲔ ﰲ ﺍﻟﻌﻼﻗﺔ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﻗﺪ ﻋﺮ‪‬ﻓﻪ ﺃﺣﺪ ﺃﺭﺑﺎﺏ ﺍﻟﻘﻠﺐ‪" :‬ﻋﺪﻡ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﷲ ﻭﻟﻮ ﻃﺮﻓﺔ ﻋﲔ" ﻭﺁﺧـﺮ‬ ‫ﻗﺎﻝ‪" :‬ﺍﻟﻜﻒ ﻋﻤﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺕ ﺍﳊﻴﺎﺓ" ﻭﻗﺎﻝ ﺁﺧـﺮ‪" :‬ﺃﻥ‬ ‫ﻳﺘﺮﻓﻊ ﺍﻟﺴﺎﻟﻚ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻋﻠﻰ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﻭﻻ ﻳﺘﺬﻟﻞ ﻭﻻ ﻳﺘﻨـﺰﻝ ﺇﱃ ﺍﻟـﺪﻧﻴﺎ‬ ‫ﻭﺃﻫﻠﻬﺎ ﺣﺎ ﹰﻻ ﻭﻻ ﻟﺴﺎﻧﹰﺎ"‪ .‬ﻭﺍﻟﺒﻴﺘﺎﻥ ﺍﻵﺗﻴﺎﻥ ﻳﻔﻴﺪﺍﻥ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ‪:‬‬ ‫ﺨ ﹾﻠ ِﻖ ﹸﻃﺮ‪‬ﺍ‬ ‫ﻉ ‪‬ﻋ ‪‬ﻦ ﺳ‪ ‬ﺆﺍ ِﻝ ﺍﹾﻟ ‪‬‬ ‫‪‬ﺗ ‪‬ﻮ ‪‬ﺭ ‪‬‬

‫ﺕ‬ ‫‪‬ﻭ ‪‬ﺳ ﹾﻞ ‪‬ﺭ‪‬ﺑﺎ ﹶﻛ ِﺮﳝ‪‬ﺎ ﺫﹶﺍ ِﻫﺒ‪‬ﺎ ٍ‬

‫ﺕ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻛﹶﺎﻟﱠﻠﻮ‪‬ﺍِﺗﻲ‬ ‫ﻉ ‪‬ﺯ ‪‬ﻫﺮ‪‬ﺍ ِ‬ ‫‪‬ﻭ ‪‬ﺩ ‪‬‬

‫ﺕ‬ ‫‪‬ﺗﺮ‪‬ﺍﻫ‪‬ﺎ ﹶﻻ ‪‬ﻣﺤ‪‬ﺎﹶﻟ ﹶﺔ ﺫﹶﺍ ِﻫﺒ‪‬ﺎ ٍ‬

‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ‪٦٠‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻷﺷﺮﺑﺔ ‪٥٠‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.١٥٣/٣‬‬ ‫‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﳝﺎﻥ ‪٣٩‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳌﺴﺎﻗﺎﺓ ‪.١٠٨ ،١٠٧‬‬

‫‪٩٨‬‬


‫ﻭﳝﻜﻦ ﺃﻥ ﻧﻌﺮ‪‬ﻑ ﺍﻟﻮﺭﻉ ﺑﺄﻧﻪ ﻭﻗﻒ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺴﻠﻮﻙ ﻋﻠﻰ ﻣـﺎ ﻳﻠـﺰﻡ ﰲ‬ ‫ﺍﻵﺧﺮﺓ ﻭﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﰒ ﺍﻟﺘﺤﺮﻙ ﻭﻓﻖ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﺍﻟﻔﺎﻧﻴﺎﺕ ﺍﻟﺰﺍﺋﻼﺕ‪،‬‬ ‫ﺴ ِﻦ ِﺇ ‪‬ﺳﻼ ِﻡ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِﺀ ‪‬ﺗ ‪‬ﺮ ﹶﻛﻪ‪‬‬ ‫ﻭﻟﻌﻞ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻳﺬﻛﹼﺮ ‪‬ﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ِ) :‬ﺇﻥﱠ ِﻣ ‪‬ﻦ ﺣ‪ ‬‬ ‫)‪(١‬‬ ‫ﻣ‪‬ﺎ ﻻ ‪‬ﻳ ‪‬ﻌﻨِﻴ ِﻪ(‪.‬‬ ‫ﻭﺻﺎﺣﺐ "ﺑﻨﺪ ﻋﻄﺎﺭ" ﻳﻀﻔﻲ ﺷﻴﺌﹰﺎ ﻧﻔﻴﺴﹰﺎ ﺑﺄﺳﻠﻮﺑﻪ ﺍﻟﻌﻄﺎﺭﻯ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻜﺮ‪:‬‬ ‫ﻉ ‪‬ﭘ‪‬ﻴﺪ‪‬ﺍ ‪‬ﺷ ‪‬ﻮ ‪‬ﺩ‬ ‫ﺗ‪‬ﺮ ‪‬ﺳﻜﹶﺎ ِﺭﻱ ﹶﺍ ‪‬ﺯ ‪‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﻉ ‪‬ﺭ ‪‬ﺳﻮ‪‬ﺍ ‪‬ﺷ ‪‬ﻮ ‪‬ﺩ‬ ‫‪‬ﻫ ‪‬ﺮ ﻛِﻪ ﺑ‪‬ﺎ ‪‬ﺷ ‪‬ﺪ ِﺑﻲ ‪‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﺖ‬ ‫ﺲ ﻛِﻪ ﺧ‪‬ﻮ ‪‬ﺩ ﺭ‪‬ﺍ ﻛﹶﺮ ‪‬ﺩ ﺭ‪‬ﺍﺳ ‪‬‬ ‫ﻉ ‪‬ﻫ ‪‬ﺮ ﹶﻛ ‪‬‬ ‫ﺑ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﺖ‬ ‫ﺶ ﹶﺍ ‪‬ﺯ ﺑ‪‬ﻬ ِﺮ ‪‬ﺧﺪ‪‬ﺍﺳ ‪‬‬ ‫ﺶ ﻭ ﺁﺭ‪‬ﺍ ‪‬ﻣ ‪‬‬ ‫‪‬ﺟ‪‬ﻨ‪‬ﺒ ‪‬‬ ‫ﺁ ﹾﻥ ﻛِﻪ ﹶﺍ ‪‬ﺯ ‪‬ﺣ ‪‬ﻖ ﺩ‪‬ﺭ‪ ‬ﺳِﺘﻲ ﺩ‪‬ﺍ ‪‬ﺭ ‪‬ﺩ ﹶﻃ ‪‬ﻤ ‪‬ﻊ‬ ‫ﻉ‬ ‫ﺶ ﺩ‪‬ﺍ ﹾﻥ ِﺑﻲ ‪‬ﻭ ‪‬ﺭ ‪‬‬ ‫ﺖ ﻛﹶﺎ ِﺫ‪‬ﺑ ‪‬‬ ‫ﺤ‪‬ﺒ ‪‬‬ ‫‪‬ﺩ ‪‬ﺭ ‪‬ﻣ ‪‬‬ ‫ﻑ ﻣﻦ ﺍﷲ ﻳﻨﺸﺄ ﻣﻦ ﺍﻟﻮﺭﻉ‪ ،‬ﻳﻔﺘﻀﺢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﶈـﺮﻭﻡ ﻣـﻦ‬ ‫ﻳﻌﲏ‪ :‬ﺍﳋﻮ ‪‬‬ ‫ﺍﻟﻮﺭﻉ‪ ،‬ﻭﻗﻮﻓﻪ ﻭﻗﻴﺎﻣﻪ ﻭﺣﺮﻛﺘﻪ ﻭﺳﻜﻮﺗﻪ ﷲ ﻣﻦ ﺍﺳﺘﻘﺎﻡ ﻋﻠﻰ ﺍﻟﻮﺭﻉ‪ .‬ﻛـﺎﺫﺏ‬ ‫ﰲ ﳏﺒﺘﻪ ﻣﻦ ﻳﻄﻤﻊ ﰲ ﻭﻻﻳﺔ ﺍﳊﻖ ﻣﻦ ﺩﻭﻥ ﻭﺭﻉ‪.‬‬ ‫ﺍﻟﻮﺭﻉ ﻋﻤﻞ ﻋﺎﻡ ﻹﻳﻔﺎﺀ ﺣﻖ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺑﺄﺑﻌﺎﺩﻫﺎ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ‪ .‬ﻭﺳﺎﻟﻚ‬ ‫ﺍﻟﻮﺭﻉ ﻋﻨﺪﻣﺎ ﳚﻮﻝ ﰲ ﺍﻟﺬﺭﻯ ﺍﻟﱵ ﻳﺒﻠﻐﻬﺎ ﺑﺎﻟﺘﻘﻮﻯ‪ ،‬ﻓﻬﻮ ﺑﻈﺎﻫﺮﻩ ﻳﻨﺴﺞ ﺣﻴﺎﺗﻪ‬ ‫ﺭﻗﹰﺎ ﻻ ﻋﺘﻖ ﻟﻪ ﻟﻸﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ‪ ...‬ﺇﺫ "ﻳﻌﻤﻞ ﷲ‪ ،‬ﻭﻳﺒـﺪﺃ ﷲ")‪ (٢‬ﻳـﺴﻜﻦ ﷲ‬ ‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪١١‬؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﻔﱳ ‪.١٢‬‬ ‫‪ (٢‬ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﺍﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ‪.‬‬

‫‪٩٩‬‬


‫)‪(١‬‬

‫ﻭﻳﺘﺤﺮﻙ ﷲ‪ ،‬ﻳﺄﻛﻞ ﷲ‪ ،‬ﻳﺸﺮﺏ ﷲ‪ ،‬ﻳﺘﺤﺮﻙ ﺿﻤﻦ ﺩﺍﺋﺮﺓ "ﷲ‪ ،‬ﻟﻮﺟﻪ ﺍﷲ"‪.‬‬

‫ﻭﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﳚﻌﻞ ﺑﺎﻃﻨﻪ ﻣﺴﻘﻂ ﺗﺄﺛﲑ "ﺣﻈـﲑﺓ ﺍﻟﻘـﺪﺱ" ﻭﳜﺘﻠـﻲ‬ ‫ﻒ ﻛﻠﻴﹰﺎ ﻋﻦ ﺍﻷﻏﻴﺎﺭ‪ .‬ﲟﻌﲎ ﻳﺒﺘﻌﺪ ﻛﻠﻴﹰﺎ‬ ‫ﺑـ"ﺍﻟﻜﻨـﺰ ﺍﳌﺨﻔﻲ" ﺍﻟﺬﻱ ﰲ ﻗﻠﺒﻪ ﻓﻴﻜ ‪‬‬ ‫ﻋﻦ ﻛﻞ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﻻ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ..‬ﻭﻳ‪‬ﺪﺑﺮ ﻋﻦ ﻛﻞ ﺭﺅﻳﺔ ﻻ ﺗﺬﻛﹼﺮﻩ‬ ‫ﺑﻪ‪ ..‬ﻭﻳﺴﺪ ﺃﺫﻧﻪ ﻋﻦ ﻛﻞ ﺑﻴﺎﻥ ‪-‬ﺇﻥ ﻛﺎﻥ ﺑﻴﺎﻧﹰﺎ‪ -‬ﻻ ﻳﻨﻄﻖ ﺑﻪ‪ ..‬ﻭﻳﻨﻔﺾ ﻳﺪﻩ ﻋﻦ‬ ‫ﻛﻞ ﻣﺎ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﻋﻨﺪ ﺍﷲ‪ .‬ﻓﺎﻟﻮﺭﻉ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﻳﺮﻓﻊ ﺍﻹﻧﺴﺎﻥ ﻋﻤﻮﺩﻳﹰﺎ ﺇﱃ ﺍﷲ‪.‬‬ ‫ﱄ‬ ‫ﻭﻗﺪ ﺃﻭﺣﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪" :‬ﱂ ﻳﺘﻘﺮﺏ ﺇ ﹼ‬ ‫)‪(٢‬‬ ‫ﺍﳌﺘﻘﺮﺑﻮﻥ ﲟﺜﻞ ﺍﻟﻮﺭﻉ ﻭﺍﻟﺰﻫﺪ"‪.‬‬ ‫ﻭﺗﻌﺮ‪‬ﻓﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺎﻟﻮﺭﻉ ﲞﲑ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﺣﱴ ﺃﺻﺒﺢ ﰲ ﺯﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺗﺎﺑﻌﻴﻬﻢ‬ ‫ﻏﺎﻳﺔ ﺍﳌﲎ ﻟﻜﻞ ﻣﺆﻣﻦ‪ .‬ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻌﻬﺪ ﺟﺎﺀﺕ ﺃﺧﺖ ﺑﺸﺮ ﺍﳊﺎﰲ ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬ ‫ﺑﻦ ﺣﻨﺒﻞ ﻭﻗﺎﻟﺖ‪ :‬ﺇﻧﺎ ﻧﻐﺰﻝ ﻋﻠﻰ ﺳﻄﻮﺣﻨﺎ‪ ،‬ﻓﺘﻤﺮ ﺑﻨﺎ ﻣﺸﺎﻋﻞ ﺍﻟﻈﺎﻫﺮﻳـﺔ )ﻋﻤـﺎﻝ‬ ‫ﺖ‬ ‫ﺍﻟﺪﻭﻟﺔ(‪ ،‬ﻭﻳﻘﻊ ﺍﻟﺸﻌﺎﻉ ﻋﻠﻴﻨﺎ‪ ،‬ﺃﻓﻴﺠﻮﺯ ﻟﻨﺎ ﺍﻟﻐﺰﻝ ﰲ ﺷﻌﺎﻋﻬﺎ؟ ﻓﻘﺎﻝ ﺃﲪﺪ‪ :‬ﻣ‪‬ﻦ ﺃﻧ ِ‬ ‫ﻋﺎﻓﺎﻙ ﺍﷲ ﺗﻌﺎﱃ؟ ﻓﻘﺎﻟﺖ‪ :‬ﺃﺧﺖ ﺑﺸﺮ ﺍﳊﺎﰲ‪ ،‬ﻓﺒﻜﻰ ﺃﲪﺪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻣﻦ ﺑﻴﺘﻜﻢ ﳜﺮﺝ‬ ‫)‪(٣‬‬ ‫ﺍﻟﻮﺭﻉ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻻ ﺗﻐﺰﱄ ﰲ ﺷﻌﺎﻋﻬﺎ‪.‬‬ ‫ﻭﻛﺬﺍ ﰲ ﻫﺬﺍ ﺍﻟﻌﻬﺪ ﻛﺎﻥ ﺃﺣﺪﻫﻢ ﻳﺴﺘﻐﻴﺚ ﻭﻳﺼﺮﺥ ﺑـ"ﺫﻧﱯ ﺫﻧﱯ" ﻃﻮﺍﻝ‬ ‫ﺍﻟﻌﻤﺮ ﻟﺘﻌﻠﻖ ﻧﻈﺮﻩ ﲝﺮﺍﻡ ﻣﺮﺓ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﻬﺪ ﺃﻳﻀﹰﺎ ﺗ‪‬ﺴﺘﻔﺮﻍ ﺍﳌﻌﺪﺓ ﻣﻦ ﻟﻘﻤـﺔ‬

‫‪ (١‬ﺍﻧﻈﺮ‪" :‬ﺍﻟﻠﻤﻌﺎﺕ‪ ،‬ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ" ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ‪.‬‬ ‫‪ (٢‬ﺍﻟﻮﺭﻉ ﻻﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ‪٤٧‬؛ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.١٩٧‬‬ ‫‪ (٣‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ ‪٣٥٣/٨‬؛ ﺍﻟﻘﺸﲑﻱ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪١٩٦‬؛ ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ ﻻﺑﻦ ﺍﳉﻮﺯﻱ ‪.٥٢٦-٥٢٥/٢‬‬

‫‪١٠٠‬‬


‫)‪(١‬‬

‫ﺣﺮﺍﻡ ﺩﺧﻠﺖ ﺩﻭﻥ ﻋﻠﻢ ﻭﻷﺟﻠﻪ ﻳ‪‬ﺴﺘﻔﺮﻍ ﺍﻟﺪﻣﻊ ﺃﻳﺎﻣﹰﺎ‪.‬‬

‫ﻳﺮﻭﻱ ﺃﺣﺪ ﺃﻭﻟﺌﻚ ﺍﻷﺑﻄﺎﻝ ﻭﻫﻮ ﺍﶈﹼﺪﺙ ﺍﻟﻜﺒﲑ ﻭﺍﻟﻔﻘﻴﻪ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺰﺍﻫـﺪ‬ ‫ﺍﻟﺸﻬﲑ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺃﻧﻪ ﺭﺟﻊ ﻣﻦ ﻣﺮﻭ ﺇﱃ ﺍﻟﺸﺎﻡ ﻟﻴﻌﻴﺪ ﻗﻠﻤﹰﺎ ﺍﺳﺘﻌﺎﺭﻩ ﻓﻠﻢ ﻳـﺮﺩﻩ‬ ‫ﻋﻠﻰ ﺻﺎﺣﺒﻪ‪ (٢).‬ﻭﻟﻴﺴﻮﺍ ﻧﺎﺩﺭﻳﻦ ﻣﻦ ﻋﺰﻣﻮﺍ ﻋﻠﻰ ﻭﻗﻒ ﺃﻧﻔﺴﻬﻢ ﳋﺪﻣـﺔ ﻣـﻦ‬ ‫ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﳍﻢ ﺣﻘﹰﺎ ﻋﻠﻴﻬﻢ‪ .‬ﻭﺍﻟﺰﺍﻫﺪ ﺍﳌﺸﻬﻮﺭ ﻓﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﻫـﻮ ﺃﺣـﺪ‬ ‫ﺭﻭ‪‬ﺍﺩ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ‪ .‬ﻭﻛﻢ ﻣﻦ ﺃﺑﻄﺎﻝ ﻣﺜﻠﻪ ﰲ ﺗﻠﻚ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻮﺿﻴﺌﺔ‪ ..‬ﻭﺗﺰﺧﺮ ﹸﻛﺘﺐ‬ ‫ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﻄﺒﻘﺎﺕ ﻭﺍﳌﻨﺎﻗﺐ ﲝﻴﺎﺓ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﻟﺪﺭﺭ ﺍﻟﺬﻳﻦ ﺗﻔﻮﻕ ﺣﻴﺎ‪‬ﻢ ﺣﻴﺎﺓ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﲔ‪ ..‬ﻭﻣﺎ ﻫﺬﻩ ﺍﻟﺼﻔﺤﺎﺕ ﺍﳌﺘﻮﺍﺿﻌﺔ ﺇ ﹼﻻ ﻟﻠﺘﺬﻛﲑ ‪‬ﻢ‪.‬‬ ‫ﹶﺍﻟﹼﻠﻬﻢ ‪‬ﺣِّﺒﺐ ﺇﻟﻴﻨﺎ ﺍﻹﳝﺎﻥ ﻭﺯﻳ‪‬ﻨﻪ ﰲ ﻗﻠﻮﺑﻨﺎ‬ ‫ﻭﻛﺮ‪‬ﻩ ﺇﻟﻴﻨﺎ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺮﺍﺷﺪﻳﻦ‪،‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﳌﻬﺪﻳﲔ‪.‬‬

‫‪ (١‬ﺍﻟﻮﺭﻉ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪٨٥-٨٤‬؛ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻻﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ‪١١١ ،١٠٩‬؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪.٥٦/٥‬‬ ‫‪ (٢‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.١٩٨‬‬

‫‪١٠١‬‬


‫א‪‬א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﻕ‬ ‫ﺗﺮﺩ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﲟﻌﲎ؛ ﺇﻗﺎﻣﺔ ﺃﻭﺍﻣﺮ ﺍﷲ‪ ،‬ﻭﺍﺳﺘﺸﻌﺎﺭ ﺍﻟﺘـﺬﻟﻞ ﻭﺍﻟـﺮ ‪‬‬ ‫ﻭﺍﳋﻀﻮﻉ ﻟﻪ ﺗﻌﺎﱃ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃ‪‬ﻤﺎ ﲟﻌﲎ ﻭﺍﺣﺪ ﻟﺪﻯ ﺍﻟـﺒﻌﺾ‪ ،‬ﻓـﺈﻥ‬ ‫ﺍﻷﻏﻠﺒﻴﺔ ﻳﺮﻛﺰﻭﻥ ﻋﻠﻰ ﺃﻥ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﲣﺘﻠﻔﺎﻥ ﰲ ﺍﳌﻌﲎ ﻣﺜﻠﻤﺎ ﺍﺧﺘﻠﻔـﺎ ﰲ‬ ‫ﺍﳌﺒﲎ‪.‬‬ ‫ﻓﺎﻟﻌﺒﺎﺩﺓ ﻫﻲ‪ :‬ﻗﻀﺎﺀ ﺍﳊﻴﺎﺓ ﺑﺎﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﺗﻜﺎﻟﻴﻔﻪ‪ .‬ﻭﺗﻘﺎﺑﻠﻬﺎ ﺍﻟﻌﺒﻮﺩﻳـﺔ‬ ‫ﻕ ﷲ‪ .‬ﻭﻳﺒﲔ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﺑﻮﺿﻮﺡ ﻫـﻮ ﺃﻥ ﺍﻟـﺬﻱ‬ ‫ﺍﻟﱵ ﻫﻲ ﺍﻟﺒﻘﺎﺀ ﺑﺸﻌﻮﺭ ﺍﻟﺮ ‪‬‬ ‫ﻳﻮﺍﻇﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ "ﺍﻟﻌﺎﺑﺪ" ﻭﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻳـﺴﻤﻰ‬ ‫"ﻋﺒﺪﹰﺍ"‪ .‬ﻭﻫﻨﺎﻙ ﻧﻈﺮﺍﺕ ﺃﺧﺮﻯ ﳐﺘﻠﻔﺔ ﰲ ﻛﺘﺎﺏ "ﺗـﺄﻣﻼﺕ ﺣـﻮﻝ ﺳـﻮﺭﺓ‬ ‫)‪(١‬‬ ‫ﺍﻟﻔﺎﲢﺔ"‪.‬‬ ‫ﻭﻛﺬﻟﻚ‪ ،‬ﻓﺮﻕ ﺩﻗﻴﻖ ﺑﲔ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻫـﻲ ﺃﺩﺍﺀ ﻛـﻞ‬ ‫ﺗﻜﻠﻴﻒ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﳌﺎﻟﻴﺔ ﻭﺍﻟﺒﺪﻧﻴﺔ ﲟﺸﻘﺔ ﻭﺻﻌﻮﺑﺔ‪ ،‬ﻣﻊ ﻏﺎﻳﺔ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‬ ‫ﺍﻟﺪﺍﺋﺮﻳﻦ ﺣﻮﻝ ﺍﻟﻨﻴﺔ ﻭﺍﻹﺧﻼﺹ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻫﻲ ﻛﻞ ﻋﻤـﻞ ﻭﻭﺍﺟـﺐ ﻻ‬ ‫ﻳﻨﻄﻮﻱ ﻋﻨﺪ ﺇﳒﺎﺯﻩ ﻋﻠﻰ ﺃﳕﺎﻁ ﻫـﺬﻩ ﺍﻷﺑﻌﺎﺩ‪.‬‬ ‫ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﻗﺪ ﺃﺷﺎﺭ ﰲ ﺑﻴﺘﻪ ﺍﻵﰐ ﺇﱃ ﻫﺬﺍ ﺍﻟﻔﺮﻕ‪:‬‬ ‫‪ (١‬ﻛﺘﺎﺏ ﻟﻠﻤﺆﻟﻒ ﺍﶈﺘﺮﻡ‪ ،‬ﱂ ﻳﺘﺮﺟﻢ ﺑﻌﺪ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫‪١٠٢‬‬


‫‪‬ﻭ ﹸﻛﻞﱡ ‪‬ﻣﻘﹶﺎ ٍﻡ ‪‬ﻋ ‪‬ﻦ ‪‬ﺳﻠﹸﻮ ٍﻙ ﹶﻗ ﹶﻄ ‪‬ﻌﺘ‪‬ﻪ‪‬‬

‫‪‬ﻋﺒ‪‬ﻮ ِﺩ‪‬ﻳ ﹲﺔ ‪‬ﺣ ﱠﻘ ﹾﻘ‪‬ﺘﻬ‪‬ﺎ ِﺑ ‪‬ﻌﺒ‪‬ﻮ ‪‬ﺩِﺗﻲ‬

‫ﻭﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﻋﺮ‪‬ﻑ ﻗﺴﻢ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺑﻘﻴﺎﻡ ﺍﻟﻌﻮﺍﻡ ﺑﻮﺍﺟـﺐ‬ ‫ﻕ ﷲ‪ ،‬ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻫﻲ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺬﻱ ﻳﺆﺩﻳﻪ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﺒﺼﲑﺓ‪ ،‬ﺃﻣﺎ‬ ‫ﺍﻟﺮ ‪‬‬ ‫ﺍﻟﻌﺒﻮﺩﺓ ﻓﻬﻲ ﻟﺼﻔﻮﺓ ﺍﻟﺼﻔﻮﺓ ﺑﺈﻳﻔﺎﺋﻬﻢ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺣﻘﻬﺎ‪ .‬ﺣﻴﺚ ﺇﻥ ﺍﻟﻌﺒﺎﺩﺓ‪ :‬ﻫﻲ‬ ‫ﻋﻤﻞ ﻷﺻﺤﺎﺏ ﺍ‪‬ﺎﻫﺪﺍﺕ‪ ،‬ﻭﺍﻟﻌﺒﻮﺩﻳﺔ‪ :‬ﻃﻮﺭ ﺃﺭﺑـﺎﺏ ﺍﳌﻜﺎﺑـﺪﺍﺕ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﻘﺘﺤﻤﻮﻥ ﺍﻟﺼﻌﺎﺏ ﺍﻟﱵ ﻻ ﺗ‪‬ﻘ‪‬ﺘﺤﻢ‪ ،‬ﻭﺍﻟﻌﺒﻮﺩﺓ‪ :‬ﺣـﺎﻝ ﺍﳌﺘـﻮﺟﻬﲔ ﺇﱃ ﺍﳊـﻖ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺑﺴﻌﺔ ﻗﻠﻮ‪‬ﻢ ﻭﻭﺳﻊ ﺃﺭﻭﺍﺣﻬﻢ‪.‬‬ ‫ﻭﺑﺘﻮﺟﻴﻪ ﺁﺧﺮ‪ ،‬ﻓﻬﻨﺎﻙ ﻣﻦ ﺃﺭﺟﻊ ﲨﻴﻊ ﻣﺎ ﺫﹸﻛﺮ ﺳﺎﺑﻘﹰﺎ ﺇﱃ‪" :‬ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺬﺍﺗﻴﺔ‬ ‫ﺍﳌﻄﻠﻘﺔ" ﻭ"ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺼﻔﺎﺗﻴﺔ ﺍﳌﻘﻴﺪﺓ"‪.‬‬ ‫ﻭﳝﻜﻦ ﺃﻥ ﻧﻌﺒ‪‬ﺮ ﻋﻦ ﺍﻷﻭﻝ ﺃﻧﻪ ﺩﻭﺍﻡ ﺍﺳﺘﺸﻌﺎﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠﻮﻕ‪،‬‬ ‫ﻭﺍﻟﻌﺒﺪ ﻭﺍﳌﻌﺒﻮﺩ‪ ،‬ﻭﺍﻟﺸﺎﻫﺪ ﻭﺍﻟﺮﻗﻴﺐ‪ ،‬ﻭﺍﳌ ‪‬‬ ‫ﺸﺎﻫﺪ ﻭﺍﳌﺮﺍﹶﻗﺐ‪ ،‬ﻭﺩﻭﺍﻡ ﺍﻣﺘﺜـﺎﻝ ﻫـﺬﻩ‬ ‫ﺍﻟﺮﻭﺡ‪ ،‬ﻣﻮﻗﻔﹰﺎ ﺣﻴﺎﺗﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻔﻜﺮ ﻭﺍﻟﻄﻮﺭ ﻭﺍﻟﺴﻠﻮﻙ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ ﺑﺄﻧﻪ ﺗﻔﺼﻴﻞ ﻫﺬﺍ ﺍﻹﲨﺎﻝ‪ ،‬ﻭﺇﺣﻴﺎﺀ ﻫـﺬﺍ ﺍﳌﻌـﲎ‪ ،‬ﻴﻤﻨـﺔ ﺍﻹﺭﺍﺩﺓ‬ ‫ﻭﺗﻠﻮﻳﻨﻬﺎ ﳍﺬﻩ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﻓﻜﺎﺭ‪ .‬ﻭﻫﺬﺍ ﻳﻘﺴ‪‬ﻢ ﺇﱃ ﺍﻷﻗـﺴﺎﻡ ﺍﻵﺗﻴـﺔ ﺣـﺴﺐ‬ ‫ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻌﺰﻡ ﻭﺍﻟﻨﻴﺔ ﻭﺍﳋﻠﻮﺹ‪:‬‬ ‫ﺃ ‪ .‬ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱵ ﺗ‪‬ﻨ ‪‬‬ ‫ﺠﺰ ﺭﻏﺒ ﹰﺔ ﰲ ﺍﳉﻨﺔ ﻭﺷﻮﻗﹰﺎ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ﺏ ‪ .‬ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﱵ ﺗ‪‬ﻘﺎﻡ ﺧﻮﻓﹰﺎ ﻣﻦ ﺟﻬﻨﻢ ﻭﺧﺸﻴﺘﻬﺎ‪.‬‬ ‫ﺝ ‪ .‬ﺍﳌﻬﻤﺎﺕ ﺍﻟﱵ ﺗﺆﺩ‪‬ﻯ ﺑﺸﻌﻮﺭ ﺍﳌﻬﺎﺑﺔ ﻭﺍﳌﺨﺎﻓﺔ ﻭﺍﶈﺒﺔ‪.‬‬ ‫ﺩ ‪ .‬ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﱵ ﺗ‪‬ﻤﺜﹼﻞ ﲟﻘﺘﻀﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﳌﻌﺒﻮﺩ‪ ،‬ﻭﺍﳋـﺎﻟﻖ‬ ‫‪١٠٣‬‬


‫ﻭﺍﳌﺨﻠﻮﻕ‪..‬‬ ‫ﻫﺬﺍ ﻭﻗﺪ ﺃﻃﻠﻖ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﻫﺆﻻﺀ ﺍﺳﻢ‪ :‬ﺍﻟﺘﺠﺎﺭ‪ ،‬ﻭﻋﻠﻰ‬ ‫ﺍﻟﺜﺎﱐ ﺍﺳﻢ‪ :‬ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻟﺚ ﺍﺳﻢ‪ :‬ﺍﻟﺼﺎﺩﻗﻮﻥ‪ ،‬ﻭﻋﻠـﻰ ﺍﻟﺮﺍﺑـﻊ ﺍﺳـﻢ‪:‬‬ ‫ﺍﻟﻌﺸﺎﻕ‪ .‬ﻭﻟﻌﻞ ﻗﻮﻝ ﺭﺍﺑﻌﺔ ﺍﻟﻌﺪﻭﻳﺔ ﲟﺜﺎﺑﺔ ﻣﻌﻴﺎﺭ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪ ،‬ﺣﻴﺚ ﻗﺎﻟـﺖ‪:‬‬ ‫"ﻣﺎ ﻋﺒﺪ‪‬ﺗﻪ ﺧﻮﻓﹰﺎ ﻣﻦ ﻧﺎﺭﻩ‪ ،‬ﻭﻻ ﺣﺒﹰﺎ ﰲ ﺟﻨﺘﻪ‪ ،‬ﻓﺄﻛﻮﻥ ﻛﺎﻷﺟﲑ ﺍﻟـﺴﻮﺀ‪ ،‬ﺑـﻞ‬ ‫ﻋﺒﺪ‪‬ﺗﻪ ﺣﺒﹰﺎ ﻭﺷﻮﻗﹰﺎ ﺇﻟﻴﻪ"‪.‬‬ ‫ﻭﺃﻳﹰﺎ ﻛﺎﻥ ﺍﻷﻣﺮ‪ ،‬ﻓﺎﻟﻌﺒﻮﺩﻳﺔ ﺑﺄﻱ ﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ‪ ،‬ﻫﻲ ﻟـﻮ ُﹸﻥ ﻛﺮﺍﻣـﺔ‬ ‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺃﻋﻈﻢ ﻣﺮﺗﺒﺔ ﻣ‪‬ﻨﺤﻬﺎ‪ .‬ﻭﻟﺪﳝﻮﻣﺘﻬﺎ ﺍﻟﱵ ﰲ ﺃﺳﺎﺳﻬﺎ ﺗﺘﻔﻮﻕ ‪-‬ﰲ ﻣﻌﲎ‬ ‫ﻣﻦ ﺍﳌﻌﺎﱐ‪ -‬ﺣﱴ ﻋﻠﻰ ﺃﻋﻈﻢ ﺍﳌﺮﺍﺗﺐ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗﺘﻘﺪﻣﻬﺎ ﻟﻌﺪﻡ ﺩﳝﻮﻣﺘﻬﺎ‪ .‬ﺇﺫ ﳌﺎ‬ ‫ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺫﻟﻚ ﺍﻟﺮﺳﻮﻝ ﺍﳊﺒﻴﺐ ‪ ،‬ﻣﺮﺷﺪ ﺍﻟﻜﻞ ﻭﺍﳌﻘﺘﺪﻯ ﺍﻷﻛﻤﻞ‪ ،‬ﰲ‬ ‫ﺃﻓﻀﻞ ﺍﻷﻗﻮﺍﻝ )ﻭﻫﻲ ﺍﻟﺸﻬﺎﺩﺓ(‪ ،‬ﺫﻛﺮ "ﻋﺒ ‪‬ﺪﻩ" ﰒ ﺗﻮ‪‬ﺝ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﳌﺒﺎﺭﻛـﺔ‬ ‫ﺑـ"ﺭﺳﻮﹸﻟﻪ"‪ ..‬ﻭﻛﺬﺍ ﻋﻨﺪﻣﺎ ﺩﻋﺎ ﺳﺒﺤﺎﻧﻪ ﺷﺮﻑ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻓﺮﻳﺪ ﺍﻟﻜﻮﻥ‬ ‫ﻭﺍﻟﺰﻣﺎﻥ ‪ ‬ﺑﺎﺳﻢ ﺍﳌﻌﺮﺍﺝ ﻟﻴﺸﺮ‪‬ﻑ ﺑﻪ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻭﺿﻊ ﰲ ﻣﻘﺪﻣـﺔ ﺩﻋﻮﺗـﻪ‬ ‫)ﹶﺃ ‪‬ﺳﺮ‪‬ﻯ ِﺑ ‪‬ﻌ‪‬ﺒﺪِﻩ( ﺗﻜﺮﻣ ﹰﺔ ﻟﻪ ﻭﺇﺷﺎﺭﺓ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻔﻮﻕ ﺍﳋﺎﺹ ﻟﻌﺒﻮﺩﻳﺘﻪ‪ .‬ﻭﻻﺳـﻴﻤﺎ‬ ‫ﰲ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻋﻨﺪﻣﺎ ﲢﻮﻝ ﺍﳌﻜﺎﻥ ﺇﱃ ﻻ ﻣﻜﺎﻥ‪ ،‬ﻭﻏـﺪﺍ ﺍﻟـﺮﻭﺡ‬ ‫ﺭﻓﻴﻘﹰﺎ ﺣﺒﻴﺒﹰﺎ ﻟﺬﻟﻚ ﺍﳉﺴﻢ ﺍﳌﺒﺎﺭﻙ ﻭﺃﺣﺎﻃﺖ ﺃﺷﻌﺔ " ‪‬ﺳ‪‬ﺒﺤﺎﺕ ﻭﺟﻬﻪ ﺳـﺒﺤﺎﻧﻪ"‬ ‫ﺍﳌﻀﻴﺌﺔ ﺑﺄﻟﻮﺍﻥ ﺍﻟﺘﺮﺣﺎﺏ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﰲ ﺫﻟﻚ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺍﻟﺮﺍﺋﻊ ﺑﲔ ﺃﻟـﻒ‬ ‫ﺗﺒﺠﻴﻞ ﻭﺗﻌﻈﻴﻢ‪ ،‬ﻓﺄﹸﺧﺬﺕ "ﺍﻟﻌﺒﻮﺩﻳﺔ" ﺇﱃ ﺍﳌﻘﺪﻣﺔ ﰲ ﺧﻄﺎﺏ ‪‬ﻓﹶـﹶﺄ ‪‬ﻭﺣ‪‬ﻰ ِﺇﻟﹶـﻰ‬ ‫‪‬ﻋ‪‬ﺒ ِﺪ ِﻩ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻭﺣ‪‬ﻰ‪) ‬ﺍﻟﻨﺠﻢ‪ .(١٠ :‬ﻓﻴﺎﻟﻪ ﻣﻦ ﻣﻐﺰﻯ ﻋﻤﻴﻖ!‪..‬‬ ‫ﻭﻣﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ ﻻ ﻳﻌﺘ ‪‬ﺰ ﺑﺄﻧﻪ ﺳﻠﻄﺎﻥ ﺍﻟﻜﻼﻡ ﻭﺃﻧﻪ ﻗـﺪ ﻓـﺎﻕ‬ ‫‪١٠٤‬‬


‫ﻼ‪:‬‬ ‫ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻻ ﺑﺎﻟﻌﻤﻖ ﺍﶈِّﻴﺮ ﻟﻔﻜﺮﻩ‪ ،‬ﺑﻞ ﻳﻔﺘﺨﺮ ﺑﻌﺒﻮﺩﻳﺘﻪ ﷲ ﻭﳚﻴﺶ ﻗﺎﺋ ﹰ‬ ‫‪‬ﻣ ‪‬ﻦ ‪‬ﺑ‪‬ﻨﺪ‪‬ﻩ ‪‬ﺷ ‪‬ﺪ ‪‬ﻡ ‪‬ﺑ‪‬ﻨﺪ‪‬ﻩ ‪‬ﺷ ‪‬ﺪ ‪‬ﻡ ‪‬ﺑ‪‬ﻨﺪ‪‬ﻩ ‪‬ﺷ ‪‬ﺪ ‪‬ﻡ‬ ‫ﺖ ﺗ‪‬ﻮ ‪‬ﺳ ‪‬ﺮ ﹶﺍ ﹾﻓ ﹶﻜ‪‬ﻨﺪ‪‬ﻩ ‪‬ﺷ ‪‬ﺪ ‪‬ﻡ‬ ‫ﺨ ‪‬ﺪ ‪‬ﻣ ِ‬ ‫‪‬ﻣ ‪‬ﻦ ‪‬ﺑ‪‬ﻨﺪ‪‬ﻩ ‪‬ﺑ ِ‬ ‫‪‬ﻫ ‪‬ﺮ ‪‬ﺑ‪‬ﻨﺪ‪‬ﻩ ﻛِﻪ ﺁﺯ‪‬ﺍ ‪‬ﺩ ‪‬ﺷ ‪‬ﻮ ‪‬ﺩ ﺷ‪‬ﺎ ‪‬ﺩ ‪‬ﺷ ‪‬ﻮ ‪‬ﺩ‬ ‫‪‬ﻣ ‪‬ﻦ ﺷ‪‬ﺎ ‪‬ﺩ ﹶﺍ ‪‬ﺯ ﺁ‪‬ﻧ ‪‬ﻢ ﻛِﻪ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﺑ‪‬ﻨﺪ‪‬ﻩ ‪‬ﺷ ‪‬ﺪ ‪‬ﻡ‬ ‫ﺃﻱ‪" :‬ﺃﺻﺒﺤ ‪‬‬ ‫ﺖ ﻋﺒﺪﺍﹰ‪ ،‬ﺃﺻﺒﺤﺖ ﻋﺒﺪﺍﹰ‪ ،‬ﺃﺻﺒﺤﺖ ﻋﺒﺪﺍﹰ‪ ،‬ﻓﺄﻧﺎ ﰲ ﻃﺎﻋﺘﻚ ﺧﺎﺿﻊ‬ ‫ﻣﺘﻀﺮﻉ‪ .‬ﺍﻟﻌﺒﻴﺪ ﻳﺴﻌﺪﻭﻥ ﻋﻨﺪﻣﺎ ﳛﺮ‪‬ﺭﻭﻥ‪ ،‬ﺃﻣﺎ ﺃﻧﺎ ﻓﻘﺪ ﺳ‪‬ﻌﺪﺕ ﺑﻌﺒﻮﺩﻳﱵ ﻟﻚ"‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﺁﺧﺮﻭﻥ ﲪ‪‬ﻠﻮﺍ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻣﻌﺎﱐ ﳐﺘﻠﻔﺔ ﻣﻨﻬﺎ‪:‬‬ ‫ ﺍﺳﺘﺸﻌﺎﺭ ﺍﻟﻌﺒﺪ ﺑﺘﻘﺼﲑﺍﺗﻪ ﻭﺍﺭﺗﻌﺎﺷﻪ ﻣﻨﻬﺎ ﺣﱴ ﻋﻨﺪ ﻭﻓﺎﺋﻪ ﻟﻌﺒﻮﺩﻳﺘﻪ ﺣﻖ‬‫ﺍﻟﻮﻓﺎﺀ‪.‬‬ ‫ ﺗﺰﻳﲔ ﺣﻴﺎﺗﻪ ﺑﺜﻮﺍﻧﻴﻬﺎ ﻭﺛﻮﺍﻟﺜﻬﺎ ﺑﺸﻌﻮﺭ ﺍﻟﻌﺒﻮﺩﻳﺔ ﲡﺎﻩ ﺭﺑﻮﺑﻴﺘـﻪ ﺍﻷﺯﻟﻴـﺔ‬‫ﻭﺍﻷﺑﺪﻳﺔ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺈﻋﻄﺎﺀ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﺴﻌﻲ ﺣﻘﱠﻬﻤـﺎ ﺩﻭﻥ ﺗﻘـﺼﲑ ﰲ‬ ‫ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻭﺍﻟﺘﱪ‪‬ﻱ ﻣﻦ ﺣﻮﻟﻪ ﻭﻗﻮﺗﻪ ﻟﺪﻯ ﺗﻘﻴﻴﻢ ﺍﻟﻨﺘﻴﺠﺔ‪.‬‬ ‫ ‪‬ﻋ ‪‬ﺪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻮﺟﻮﺩﻳﺔ ﺑﺄ‪‬ﺎ ﻇﻞ ﺿﻴﺎﺀ ﻭﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺍﻟﺘﺼﺮﻑ ﻭﻓـﻖ‬‫ﺫﻟﻚ‪ .‬ﻭﻋﺪﻡ ﺍﻻﻓﺘﺨﺎﺭ ﺑﻐﺼﺒﻬﺎ ﻭﲤﻠﹼﻜﻬﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻠـﺒﺲ ﺑﺈﻇﻬـﺎﺭ ﺍﳌـﺴﻜﻨﺔ‬ ‫ﺑﺘﺠﺎﻫﻞ ِﻧ ‪‬ﻌﻢ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﺁﻻﺋﻪ ﻋﻠﻴﻪ‪.‬‬ ‫ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺪﺍﺋﻤﻲ ﺑﺸﺮﻑ ﺍﻻﻧﺘﺴﺎﺏ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﻮﺟﺪﺍﻥ‪ .‬ﻭﺍﻋﺘﺒﺎﺭ ﻛﻞ‬‫ﺷﺮﻑ ﻭﻣﺮﺗﺒﺔ ﻏﲑﻩ ﻟﻴﺲ ﻧﺴﺒﹰﺎ ﻭﻻ ﺍﻧﺘﺴﺎﺑﹰﺎ‪.‬‬ ‫‪١٠٥‬‬


‫ﻫﺬﻩ ﻭﺃﻣﺜﺎﳍﺎ ﻫﻲ ﺑﻌﺾ ﺗﻠﻚ ﺍﳋﺼﺎﺋﺺ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺼﺢ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﻻ ﻣﺮﺗﺒﺔ ﻭﻻ ﻣﻨﺼﺐ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ .‬ﻓﺈﻥ‬ ‫ﻛﺎﻧﺖ ﻓﻬﻲ ﺍﳊﺮﻳﺔ ﺍﻟﱵ ﻫﻲ ﺑ‪‬ﻌ ‪‬ﺪ ﺁﺧﺮ ﻣﻦ ﺃﺑﻌﺎﺩ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﺣﻴﺚ ﻳﺸﻌﺮ ‪‬ﺎ‬ ‫ﺍﳌﺒﺘﺪﺉ‪ ،‬ﻭﳛﻴﺎ ‪‬ﺎ ﺍﳌﻨﺘﻬﻲ ﻭﻳﺘﺬﻭﻗﻬﺎ‪ .‬ﻭﻫﻲ ﲡﺮﺩ ﺍﻟﻘﻠﺐ ﻣﻦ ﻛﻞ ﻣﺎ ﺳـﻮﻯ ﺍﷲ‬ ‫ﻭﺍﻟﻌﻼﻗﺔ ﻣﻌﻪ ﻭﺍﻻﺭﺗﺒﺎﻁ ﺑﻪ‪ .‬ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﺍﳊﺮﻳﺔ ﺍﳊﻘﺔ ﻫﻲ ﻫﺬﻩ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﻴﻢ‬ ‫ﺍﻟﱵ ﺟ‪‬ﻬ ‪‬ﺰ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﻭﻗﺪ ﻟﻔﺖ ﺍﻟﻨﻈﺮ ﺃﺣﺪ ﺃﻭﻟﻴﺎﺀ ﺍﳊﻖ ﺇﱃ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺪﻗﻴﻖ ﻓﻘﺎﻝ‪:‬‬ ‫ﺵ ﺁﺯﺍﺩ ﺍﹸﻯ ‪‬ﭘﺴ‪‬ﺮ‬ ‫ﺑ‪‬ﻨ ‪‬ﺪ ‪‬ﺑ ﹸﻜﺴِﻞ ﺑ‪‬ﺎ ‪‬‬

‫‪‬ﭼﻨ ‪‬ﺪ ﺑ‪‬ﺎ ِﺷﻲ ﺑ‪‬ﻨ ِﺪ ﺳِﻴ ‪‬ﻢ ﻭﺑ‪‬ﻨ ِﺪ ﺯ‪‬ﺭ‬

‫)‪(١‬‬

‫ﻼ‬ ‫ﻚ ﺍﻟﺴﻼﺳﻞ‪ ،‬ﻭﻛﻦ ﺣﺮﺍﹰ‪ ،‬ﻓﺈﱃ ﻣـﱴ ﺗﺒﻘـﻰ ﻣﻜـﺒ ﹰ‬ ‫ﻳﻌﲏ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻮﻟﺪ‪ ،‬ﻓ ‪‬‬ ‫ﺑﺎﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ"‪.‬‬ ‫ﻭﻳﻨﺒﻪ ﺟﻨﻴﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺇﱃ ﺃﻥ ﺍﳌﺮﺀ ﻻ ﻳﺼﻞ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﻣـﺎ ﱂ‬ ‫)‪(٢‬‬ ‫ﻳﺘﺤﺮﺭ ﻣﻦ ﺃﺳﺮ ﻣﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﺁﺧﺮ ﳜﻄﻮ ﺧﻄﻮﺓ ﺃﺧﺮﻯ ﻭﳜﱪ ﺃﻧﻪ ﺣﱴ ﻣﺴﺘﺘﺒﻌﺎﺕ ﺍﳌﺸﺎﻋﺮ ﻭﺍﻷﻓﻜـﺎﺭ‬ ‫ﻭﺍﻟﺴﻠﻮﻙ ﻭﺍﻷﻃﻮﺍﺭ ﻻ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻐﻠﻘﺔ ﺩﻭﻥ ﺍﻷﻏﻴﺎﺭ‪ ،‬ﻭﻳﻘﻮﻝ‪:‬‬ ‫ﺠ ‪‬ﻢ ﺑ‪‬ﺮ ﹸﮔﺰ‪‬ﺭ‬ ‫ﺥ ﹶﺍ‪‬ﻧ ‪‬‬ ‫ﻛﹸﻮﺱ ﻧ‪‬ﺎﻣ‪‬ﻮﺱ ﹶﺍ ‪‬ﺭ ‪‬ﺯِﻧﻲ ﺍﹶﺯ ‪‬ﭼﺮ ِ‬ ‫ﻑ ‪‬ﺭﺳ‪‬ﻮﺍﻳﻴﺴﺖ ﺇِﻳﻦ ‪‬ﭘﺮ ﺟ‪‬ﻼﻝ ‪‬ﭼﻨ‪‬ﱪﺳﺖ‬ ‫‪‬ﭼﻮﻥ ‪‬ﺩ ِ‬ ‫ﺃﻱ‪" :‬ﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﺃﻥ ﺗﺪﻕ ﻃﺒﻞ ﺍﻟﻨﺎﻣﻮﺱ ﻓﺘﺠﺎﻭﺯ ﺩﻭﻻﺏ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻷﻥ‬ ‫‪ (١‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/١‬ﺹ‪/١٣‬ﺏ‪.١٩‬‬ ‫‪" (٢‬ﺇﻧﻚ ﻻ ﺗﺼﻞ ﺇﱃ ﺻﺮﻳﺢ ﺍﳊﺮﻳﺔ ﻭﻋﻠﻴﻚ ﻣﻦ ﺣﻘﻴﻘﺔ ﻋﺒﻮﺩﻳﺘﻪ ﺑﻘﻴﺔ" )ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.(٣٤٩‬‬

‫‪١٠٦‬‬


‫ﺍﻟﺪﻑ ﺍﳌﻤﻠﻮﺀ ﺇﻃﺎﺭﻩ ﺑﺎﻷﺟﺮﺍﺱ ﻫﻮ ﺩﻑ ﺍﳋﺰﻯ ﻭﺍﻟﻌﺎﺭ"‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﻭﹼﻓﻘﻨﺎ ﳌﺎ ﲢﺐ ﻭﺗﺮﺿﻰ‪ ،‬ﻭﺻ ﹼﻞ ﻭﺳﻠ ‪‬ﻢ ﻋﻠﻰ ﳏﻤﺪ ﺍﳌﺮﺗﻀﻰ ﻭﺁﻟﻪ‬ ‫ﻭﺃﺻﺤﺎﺑﻪ ﺫﻭﻱ ﺍﻟﻮﻓﺎﺀ‪.‬‬

‫‪١٠٧‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﳌﺮﺍﻗﺒﺔ ﻫﻲ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﲢﺖ ﺍﳌﻼﺣﻈﺔ‪ ،‬ﺍﻻﻧﺘﻈﺎﺭ‪ ،‬ﺍﻟﺘﺮﺻـﺪ ﻭﺍﻟﻌـﻴﺶ‬ ‫ﺑﺸﻌﻮﺭ ﺍﳌﺘﺮﺻ‪‬ﺪ‪ .‬ﻭﻟﺪﻯ ﺃﻫﻞ ﺍﳊﺎﻝ ﻫﻲ‪ :‬ﺍﻟﺘﻮﺟ‪‬ﻪ ﺇﱃ ﺍﷲ ﻗﻠﺒﹰﺎ ﺑﻘﻄـﻊ ﺍﻟﻌﻼﺋـﻖ‬ ‫ﻋﻤﻦ ﺳﻮﺍﻩ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﺳﺘﺪﺍﻣﺔ ﺍﳊﻴﺎﺓ ﺑﺈﳉﺎﻡ ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﳌﻨﻬﻴﺎﺕ‪ ،‬ﻭﺗﻨﺴﻴﻖ ﺍﳊﻴﺎﺓ‬ ‫ﰲ ﺿﻮﺀ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺇﳝﺎﻧﹰﺎ ﺑﺄﻥ ﺍﷲ ﻗﺪ ﺃﺣﺎﻁ ﺑﻜﻞ ﺷﻲﺀ ﻋﻠﻤﹰﺎ‪ .‬ﻭﳝﻜـﻦ ﺃﻥ‬ ‫ﻧﻌﺮ‪‬ﻑ ﺍﳌﺮﺍﻗﺒﺔ ﺃﻳﻀﹰﺎ ﺃ‪‬ﺎ‪ :‬ﺍﻟﺴﻌﻲ ﺍﳊﺜﻴﺚ ﻭﺭﺍﺀ ﻣـﺮﺍﺩ ﺍﷲ‪ ،‬ﻭﺍﳌـﺮﻭﺭ ﲝﻴﺎﺗﻨـﺎ‬ ‫ﻭﺳﻠﻮﻛﻨﺎ ﻋﻠﻰ ﳕﻂ ﺟﺎﺩ ﰲ ﺗﻮﺣ‪‬ﺪ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ ﲢﺖ ﻧﻈﺎﺭﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﻫﺬﺍ ﻻ ﻳﺘﻢ ﺇ ﹼﻻ ﺑﺎﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﷲ ﻣﻄﹼﻠﻊ ﻋﻠﻰ ﲨﻴﻊ ﺃﺣﻮﺍﻝ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﻱ ﺃﻧـﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻳﺴﻤﻊ ﺃﻗﻮﺍﻟﻪ ﻭﻳﻌﻠﻤﻬﺎ‪ ،‬ﻭﻳﻌﺮﻑ ﺃﻃﻮﺍﺭﻩ ﻭﻳﻘﺪ‪‬ﺭﻫﺎ‪ ،‬ﻭﻳـﺮﻯ ﺃﻋﻤﺎﻟـﻪ‬ ‫ﻭﻳﺪﻭ‪‬ﺎ‪ .‬ﻭﻳﺬﻛﹼﺮﻧﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺒﻴﺎﻧﻪ ﺍﳌﻨﻮ‪‬ﺭ ‪‬ﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪:‬‬ ‫‪ ‬ﻭ ‪‬ﻣﺎ ‪‬ﺗﻜﹸﻮ ﹸﻥ ﻓِﻲ ‪‬ﺷ ﹾﺄ ٍﻥ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ‪‬ﺘﻠﹸﻮ ِﻣ‪‬ﻨﻪ‪ ‬ﻣِﻦ ﹸﻗﺮ‪‬ﺁ ٍﻥ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ٍﻞ ِﺇﻻﱠ ﹸﻛﻨ‪‬ـﺎ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺷﻬ‪‬ﻮﺩ‪‬ﺍ ِﺇ ﹾﺫ ﺗ‪‬ﻔِﻴﻀ‪‬ﻮ ﹶ‬ ‫ﻥ ﻓِﻴ ِﻪ‪) ‬ﻳﻮﻧﺲ‪.(٦١:‬‬ ‫ﻓﻠﺌﻦ ﻛﺎﻧﺖ ﺍﳌﺮﺍﻗﺒﺔ ﺍﻧﻐﻼﻕ ﺍﻟﻘﻠﺐ ﻛﻠﻴﹰﺎ ﲡﺎﻩ ﻣﺎ ﻻ ﻳﺮﺿـﻰ ﺑـﻪ ﺍﷲ ﻣـﻦ‬ ‫ﺧﻮﺍﻃﺮ ﻏﲑ ﻻﺋﻘﺔ ﻭﺃﻓﻜﺎﺭ ﺗﺎﻓﻬﺔ ﺗﺒﻌﺪ ﻋﻦ ﺣﻀﻮﺭﻩ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻣﻦ ﻣﻼﺣﻈﺎﺕ‬ ‫ﻣﻜﺪﺭﺓ ﺗﺘﺤﻜﻢ ﰲ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﺗﻨﻈﻴﻢ ﲨﻴﻊ ﻗﻨﻮﺍﺕ ﺍﻟﺮﻭﺡ ﺍﳌﻔﺘﻮﺣﺔ ﺇﱃ ﺍﻟﻼ‪‬ﺎﻳﺔ‬ ‫ﻭﻓﻖ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴﺔ‪ ..‬ﻓﺎﻟﺬﻱ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻨﺎ ﺇﺫﻥ ﻫﻮ ﺗﻘﻴﻴﻢ ﻫﺬﺍ ﺍﻟﻔﺘﺢ ﻭﺍﻟﻐﻠـﻖ‬ ‫‪١٠٨‬‬


‫ﺳﻠﺒﹰﺎ ﻭﺇﳚﺎﺑﹰﺎ ﺗﻘﻴﻴﻤﹰﺎ ﺟﻴﺪﹰﺍ‪.‬‬ ‫ﻭﺃﻭﻝ ﺧﻄﻮﺓ ﰲ ﺍﳌﺮﺍﻗﺒﺔ ﻫﻲ‪ :‬ﺇﻳﺜﺎﺭ ﻣﺎ ﺁﺛﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻔﻀﻴﻠﻪ ﻋﻠﻰ ﺃﻋﻤﻖ‬ ‫ﺭﻏﺒﺎﺗﻨﺎ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻭﺗﻌﻈﻴﻢ ﻣﺎ ﻋﻈﹼﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻌﹸﻠﻪ ﻓﻮﻕ ﺭﺅﻭﺳﻨﺎ‪ ،‬ﻭﺗـﺼﻐﲑ‬ ‫ﻣﺎ ﺻﻐ‪‬ﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧ‪‬ﺒﺬﻩ ﻣﻦ ﻗﻠﻮﺑﻨﺎ ﻭﺧﻮﺍﻃﺮﻧﺎ‪.‬‬ ‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺘﻔﻜﺮ ﰲ ﺳﻌﺔ ﺭﲪﺔ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻳﻔﺠ‪‬ﺮ ﳏﺒﺔ ﺍﷲ ﻭﻋـﺸﻖ‬ ‫ﻋﺒﺎﺩﺗﻪ‪ .‬ﺃﻣﺎ ﻣﻬﺎﺑﺘﻪ ﻭﳐﺎﻓﺘﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺈ‪‬ﺎ ‪‬ﺗﻔﻘﺪ ﺍﻟﺸﻬﻴﺔ ﻭﺗﻘﻄﻊ ﺍﻟﺮﻏﺒـﺔ ﳓـﻮ‬ ‫ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﺗﺪﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺣﻴﺎﺓ ﺣﺬﺭﺓ ﻣﺘﻨﺒﻬﺔ‪ .‬ﻭﺃﻣﺎ ﺍﳌﺮﺍﻗﺒﺔ ﻓﻬﻲ ﺗـﺼﻔﻲ‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻄﺎﻋﺎﺕ ﻏﺮﺑﻠﺔ ﺩﻗﻴﻘﺔ ﺣﱴ ﻻ ﻳﺒﻘﻰ ﺇ ﹼﻻ ﻣﺎ ﻳﺮﻳﺪﻩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻛﻤﺎ‬ ‫ﻳﺼﻔﹼﻲ ﺍﳌﻨﺨ ﹸﻞ ﺍﻷﺟﺴﺎ ‪‬ﻡ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﳌﺮﺍﻗﺒﺔ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻫﻲ ﺑﺬﻝ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺟﻬﺪﻩ ﻟﺌﻼ ﺗﺘﻜﺪ‪‬ﺭ ﻣﺸﺎﻋﺮﻩ ﻭﺃﻓﻜﺎﺭﻩ‪ ،‬ﺣﱴ ﰲ ﺃﻭﻗﺎﺕ ﺍﻧﻔﺮﺍﺩﻩ ﻭﺣﺪﻩ‪ ،‬ﻟﺸﻌﻮﺭﻩ‬ ‫ﺑﺄﻧﻪ ﻣﺸﻬﻮﺩ ﻭﻣﺮﺍﻗﹶﺐ ﰲ ﻛﻞ ﺁﻥ‪.‬‬ ‫ﻭﻃﺮﻳﻖ ﺍﳌﺮﺍﻗﺒﺔ ﻫﻮ ﻣﻦ ﺃﻫﻢ ﺍﻟﻄﺮﻕ ﺍﻟﻘﺼﲑﺓ ﺍﳌﻮﺻﻠﺔ ﺇﱃ ﺍﳊـﻖ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﻭﺩﻭﳕﺎ ﺣﺎﺟﺔ ﺇﱃ ﻣﺮﺷﺪ ﻭﺩﻟﻴﻞ‪ ،‬ﻓﻬﻲ ﻣﻄﻌ‪‬ﻤﺔ ﺑﻌﻴﻨﺎﺕ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻜﱪﻯ‪ .‬ﻭﺑﻮﺍﺳﻞ‬ ‫ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﺘﻮﺟ‪‬ﻬﻮﺍ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﰲ ﺃﻱ ﺯﻣـﺎﻥ ﻭﻣﻜـﺎﻥ‪،‬‬ ‫ﺑﻌﺮﺿﻬﻢ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻔﻘﺮ ﻓﻴ‪‬ﻘﺒ‪‬ﻠﻮﻥ ﺇﱃ ﺍﳋﻠﻮﺓ ﺑﺘﺬﻛﺮﺓ ﺍﳊﺎﺟﺔ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺘﺄﻣﻠﻮﻥ ﰲ‬ ‫ﺍﻟﻄﺒﻴﻌﺔ ﻛﻞ ﺁﻥ ﻣﻦ ﺣﻴﺎ‪‬ﻢ ﻳﺸﻌﺮﻭﻥ ﺃﻥ ﺍﷲ ﻳﺮﺍﻗﺒﻬﻢ‪ ،‬ﻓﻴﺠﻨ‪‬ﺒﻮﻥ ﻧﻈﺮﻫﻢ ﻋـﻦ‬ ‫ﺍﻷﻏﻴﺎﺭ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺴﺘﻤﻌﻮﻥ ﺇﱃ ﺍﻷﺷﻴﺎﺀ ﻳﻜﻔﹼﻮﻥ ﺁﺫﺍ‪‬ﻢ ﻛﻠﻴﹰﺎ ﻋﻦ ﺍﻷﺻﻮﺍﺕ ﺍﻟﱵ‬ ‫ﻻ ﺗﻨﻄﻖ ﺑﺎﲰﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻳﺴﻌﻮﻥ ﻹﺩﺭﺍﻙ ﻛﻞ ﻣﺎ ﳜﺼ‪‬ﻪ ﻫﻮ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻋﻨﺪﻣﺎ‬ ‫ﻼ ﻏﺮﻳﺪﹰﺍ ﻣﻔﺼﺤﹰﺎ ﻋﻦ ﲨﺎﻟﻪ ﻭﺣـﺴﻨﻪ‪ ،‬ﻭﻻ‬ ‫ﻳﺘﻜﻠﻤﻮﻥ ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﻳﻐﺪﻭﻥ ﺑﻠﺒ ﹰ‬ ‫ﻳﺄ‪‬ﻮﻥ ﲟﺎ ﻻ ‪‬ﻳﻘﺪﺭ ﻋﻠﻰ ﺭﺑﻄﻪ ﺑﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻴﻈﻠﻮﻥ ﺻﺎﻣﺘﲔ ‪‬ﺑ ﹸﻜﻤﹰﺎ ﳓﻮﻩ‪ .‬ﻧﻌﻢ‪،‬‬ ‫‪١٠٩‬‬


‫ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻌﲔ ﻻ ﺗﺬﻛﹼﺮ ﺃﻧﻪ ﺍﻟﺒﺼﲑ ﻭﺍﻷﺫﻥ ﻻ ﺗﺬﻛﹼﺮ ﺃﻧﻪ ﺍﻟﺴﻤﻴﻊ ﻭﺍﻟﻠﺴﺎﻥ ﻻ‬ ‫ﻳﺬ ﹼﻛﺮ ﺑﻴﺎﻧﻪ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻓﻤﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﻭﻗﻄﻌﺔ ﳊﻢ؟‬ ‫ﻭﻳﻌ ‪‬ﺪ ﻣﻮﻻﻧﺎ ﺍﻟﺮﻭﻣﻲ ﺍﳌﺮﺍﻗﺒﺔ ﺳﺘﺎﺭﹰﺍ ﻭﺻﻴﺎﻧﺔ ﻋﻦ ﺍﻟﺮﻏﺒﺎﺕ ﺍﻟﻔﺎﺳﺪﺓ ﻭﺍﻟﺴﻠﻮﻙ‬ ‫ﺍﻟﺮﺩﻱﺀ‪ ،‬ﻭﺿﻤﺎﻧﹰﺎ ﻓﺮﻳﺪﹰﺍ ﻟﺮﻋﺎﻳﺔ ﺣﻘﻮﻕ ﺍﷲ‪ ،‬ﰲ ﻗﻮﻟﻪ‪" :‬ﻟﻘﺪ ﻧﻌـﺖ ﺍﷲ ﻧﻔـﺴﻪ‬ ‫ﺑـ"ﺍﻟﺒﺼﲑ" ﻛﻲ ﺗﻜﻮﻥ ﺧﺎﺋﻔﹰﺎ ﲡﺎﻩ ﺍﳌﻔﺎﺳﺪ‪ ،‬ﻭﻭﺻﻒ ﻧﻔﺴﻪ ﺑـ"ﺍﻟﺴﻤﻴﻊ" ﻛﻲ‬ ‫ﺗﺴﺪ ﺷﻔﺎﻫﻚ ﻋﻦ ﻛﻞ ﺷﻲﺀ ﻓﺎﺳﺪ‪ ..‬ﻭﻗﺎﻝ ﻋﻦ ﻧﻔﺴﻪ ﺑﺄﻧﻪ "ﺍﻟﻌﻠﻴﻢ" ﻟﻴ‪‬ﻌﻠﻤـﻚ‬ ‫ﻋﻠﻤ‪‬ﻪ ﺑﻚ ﻭﳛﺬﹼﺭﻙ ﻣﻦ ﺍﻟﻔﻜﺮ ﺍﻟﻔﺎﺳﺪ"‪.‬‬ ‫ﺇﻥ ﺑﺪﺍﻳﺔ ﺍﳌﺮﺍﻗﺒﺔ ﻭﻣﺮﺣﻠﺘﻬﺎ ﺍﻷﻭﱃ‪ :‬ﺣﺼﻮﻝ ﺍﻟﻴﻘﲔ ﺑﺄﻥ ﺍﷲ ﺣﺎﺿﺮ ﻭﻧـﺎﻇﺮ‬ ‫ﻭﻣ ﹼﻄﻠﻊ ﻋﻠﻰ ﺃﺣﻮﺍﻟﻨﺎ ﻛﻠﻬﺎ‪ ،‬ﺑﺎﺳﺘﺴﻼﻡ ﻗﻠﱯ ﻹﺭﺍﺩﺗﻪ ﻭﻣﺸﻴﺌﺘﻪ ﻭﺗﻔﻀﻴﻞ ﻣﺮﺍﺩﺍﺗﻪ‬ ‫ﷲ ‪‬ﻋﻠﹶﻰ ﹸﻛ ِّﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺭﻗِﻴﺒ‪‬ـﺎ‪‬‬ ‫ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﻣﺮﺍﺩﺍﺗﻨﺎ‪ ،‬ﻭﺍﻟﺴﻴﺎﺣﺔ ﰲ ﺃﻓﻖ ‪ ‬ﻭﻛﹶﺎ ﹶﻥ ﺍ ُ‬

‫)ﺍﻷﺣﺰﺍﺏ‪.(٥٢:‬‬

‫ﻭﻣﺮﺣﻠﺘﻬﺎ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺗﻮﺟ‪‬ﻪ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﺍﷲ ﲝﻀﻮﺭ ﻗﻠـﺐ‪ ،‬ﻭﺍﻧﺘﻈـﺎﺭ ﻭﺭﻭﺩ‬ ‫ﺍﻟﻔﻴﻮﺽ ﺍﻹﳍﻴﺔ ﺇﱃ ﻗﻠﺒﻪ ﺑﺼﱪ ﻭﲤﻜﲔ ﻭﺗﻴﻘﻆ‪ .‬ﻓﻔﻲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻮﺟ‪‬ﻪ ﻻ ﺣﺎﺟﺔ‬ ‫ﺇﱃ ﻣﺮﺷﺪ‪ ،‬ﻭﺫﻛﺮ‪ ،‬ﻭﺭﺍﺑﻄﺔ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﻭﺟﺪﺕ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻊ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻶﺩﺍﺏ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﻓﻨﻌﻤ‪‬ﺎ ﻫﻲ‪.‬‬ ‫ﻭﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﺃﻡ ﺍﻟﺜﺎﻧﻴﺔ؛ ﺇﺫﺍ ﲤﻜﻦ ﺳﺎﻟﻚ ﻃﺮﻳﻖ ﺍﳊﻖ ﻣـﻦ‬ ‫ﻼ ﺑﺮﻭﺡ ﺍﻹﺣﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻮﺿ‪‬ﺤﻪ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‬ ‫ﺍﺳﺘﺠﻤﺎﻉ ﺫﺍﺗﻪ ﻭﻛﻴﺎﻧﻪ ﳑﺘﺜ ﹰ‬ ‫ﷲ ﹶﻛﹶﺄ‪‬ﻧ ‪‬‬ ‫)ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻌﺒ‪ ‬ﺪ ﺍ َ‬ ‫ﻚ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻩ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻩ ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﻳﺮ‪‬ﺍ ‪‬ﻙ()‪ ..(١‬ﻭﺭﺃﻯ ﻧﻔﺴﻪ ﺑﺘﺴﻠﻴﻢ‬ ‫ﺗﺎﻡ ﺃﻧﻪ ﻻ ﺣﻮﻝ ﻟﻪ ﻭﻻ ﻗﻮﺓ ﻭﺃﻧﻪ ﻋﺎﺟﺰ ﻓﻘﲑ‪ ،‬ﻟﺌﻼ ﺗﻨﻘﻄﻊ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ‪ ..‬ﻭﺃﺫﻋـﻦ‬ ‫‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﳝﺎﻥ ‪ ،٣٧‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻘﻤﺎﻥ ‪٢‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪.١‬‬

‫‪١١٠‬‬


‫ﺑﺄﻧﻪ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻧﻘﻄﺔ ﺍﺳﺘﻨﺎﺩ ﻭﻧﻘﻄﺔ ﺍﺳﺘﻤﺪﺍﺩ ﻓﻘﺎﻝ‪" :‬ﻻ ﺃﺳﺘﻐﲏ ﻋﻨﻚ ﺧـﺬ‬ ‫ﺑﻴﺪﻱ ﻳﺎ ﺇﳍﻲ‪ ..‬ﺧﺬ ﺑﻴﺪﻱ"‪ ..‬ﻓﺈﻧﻪ ﲟﻘﺪﺍﺭ ﻣﻌﺮﻓﺘﻪ ﻫﺬﻩ ﻳﻜﻮﻥ ﰲ ﻃﺮﻳﻖ ﻣﺮﺍﻗﺒـﺔ‬ ‫ﺳﻠﻴﻤﺔ ﻭﺑﺪﻭﺭﻩ ﳝﻜﻦ ﺃﻥ ﻳﻌ ‪‬ﺪ ﰲ ﺃﻣﺎﻥ‪.‬‬ ‫ﻓﺎﻟﺬﻳﻦ ﳝﻀﻮﻥ ﺣﻴﺎ‪‬ﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﲢﺪﺙ ﰲ ﺃﺭﻭﺍﺣﻬﻢ‬ ‫ﲟﺮﻭﺭ ﺍﻟﺰﻣﺎﻥ ‪‬ﻣﻠﹶﻜﺔ ‪-‬ﻭﳝﻜﻦ ﺃﻥ ﻧﻌﺒ‪‬ﺮ ﻋﻨﻬﺎ ﲝﻀﻮﺭ ﺍﻟﻘﻠـﺐ ﺃﻳـﻀﹰﺎ‪ -‬ﻓﻴﻈـﻞ‬ ‫ﺍﻟﻮﺟﺪﺍﻥ ﻣﻔﺘﻮﺣﹰﺎ ﺩﺍﺋﻤﹰﺎ ﺑﻮﺳﺎﻃﺔ ﻫﺬﻩ ﺍ ﹶﳌﻠﹶﻜﺔ ﻟﻠﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺗﺒﺪﺃ ﺍﻟﻔﻴﻮﺽ‬ ‫ﻼ ﺇﻟﻴﻪ ﻣﻦ ﺣﻀﺮﺓ ﺍﻷﺣﺪﻳﺔ‪.‬‬ ‫ﺗﺴﻴﻞ ﺳﻴ ﹰ‬ ‫ﻼ‪ -‬ﻭﺍﻟﱵ ﺗﻌـﲏ‬ ‫ﺇﻥ ﺃﻫﻢ ﻭﺍﺳﻄﺔ ﻟﻠﻤﺮﺍﻗﺒﺔ ﻫﻲ ﺍﶈﺎﺳﺒﺔ ‪-‬ﻭﻗﺪ ‪‬ﺑﺤﺜﺖ ﲝﺜﹰﺎ ﻣﺴﺘﻘ ﹰ‬ ‫ﺗﻔ ﹼﻘﺪ ﺍﻹﻧﺴﺎﻥ ﺧﻔﺎﻳﺎ ﻧﻔﺴﻪ ﻭﻭﻋﻴﻪ ﻟﻠﺒﺤﺚ ﻋﻤﺎ ﺑﺪﺭ ﻣﻨﻪ ﻣﻦ ﺳـﻴﺌﺎﺕ ﻭﺃﺧﻄـﺎﺀ‪،‬‬ ‫ﻭﺇﳉﺎﻡ ﺣﻮﺍﺱ ﺃﺧﺮﻯ ﺗﺮﻳﺪ ﺍﻟﺘﺤﻜﻢ ﰲ ﺫﺍﺗﻪ‪ .‬ﺇﺫ ﺑﻄﺮﻳﻖ ﺍﶈﺎﺳﺒﺔ ﳝﻜﻦ ﻟﻠﻔﺮﺩ ﺃﻥ ﳚﺪ‬ ‫ﺍﻟﺼﻮﺍﺏ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻓﻴﻤﺜﹼﻠﻪ ﰲ ﺳﻠﻮﻛﻪ‪ ..‬ﻭﻳﺘﺒﲔ ﻟﺪﻳﻪ ﺑﻮﺿﻮﺡ ﺗﺎﻡ ﺳﺮ "ﺳﺒﺤﺎﻥ ﻣﻦ‬ ‫ﻳﺮﺍﱐ ﻭﻳﻌﺮﻑ ﻣﻜﺎﱐ ﻭﻳﺴﻤﻊ ﻛﻼﻣﻲ"‪ .‬ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻳﺸﻌﺮ ﲜﻤﻴﻊ ﻛﻴﺎﻧـﻪ‬ ‫ﻭﻋﻤﻮﻡ ﺃﺣﻮﺍﻟﻪ ﺃﻧﻪ ﻣﺮﺍﻗﹶﺐ ﺑﻌﻠﻤﻪ ﺗﻌﺎﱃ ﻭﻣﺸﻴﺌﺘﻪ‪ ،‬ﻓﲑﺗﻌﺶ ﻣﻨﻪ‪ ..‬ﻭﺇﺫﺍ ﺑﻪ ﰲ ﻛـﻞ‬ ‫ﻃﺮﻓﺔ ﻋﲔ ﻳﺒﺤﺚ ﻋﻦ ﻣﺮﺍﺩﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺭﺿﺎﻩ‪.‬‬ ‫ﻼ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ‪،‬‬ ‫ﹶﺍﻟﹼﻠﻬﻢ ﺃ ِﺭﻧﺎ ﺍﳊ ‪‬ﻖ ﺣﻘﹰﺎ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺗ‪‬ﺒﺎﻋﻪ ﻭﺃﺭﻧﺎ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃ ﹰ‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺃﺷﺮﻑ ﺧﻠﻘﻚ ﳏﻤﺪ ﺳﻴﺪ ﺍﻷﻧﺎﻡ‬ ‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺫﻭﻱ ﺍﻻﺣﺘﺮﺍﻡ‪.‬‬

‫‪١١١‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﻒ‬ ‫ﺍﻹﺧﻼﺹ ﻫﻮ ﺍﻟﺼﺪﻕ‪ ،‬ﺍﻟﺼﻔﺎﺀ‪ ،‬ﻣﺎ ﻻ ﺷﺎﺋﺒﺔ ﻓﻴﻪ‪ ،‬ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺮﻳﺎﺀ‪ .‬ﺍﻟﻜ ‪‬‬ ‫ﻋﻦ ﻛﻞ ﻣﺎ ﻳﻜ ‪‬ﺪﺭ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻟﻌﻴﺶ ﻫﻜﺬﺍ‪ ..‬ﺃﻭ ﺻﻔﺎﺀ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻔﻜﺮ‪،‬‬ ‫ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺪﻧﻴﻮﻳﺔ ﰲ ﺍﻟﻌﻼﻗﺔ ﻣﻊ ﺍﷲ‪ ،‬ﻭﺇﻳﻔﺎﺀ ﺍﻟﻌﺒﻮﺩﻳـﺔ ﺣﻘﻬـﺎ‪..‬‬ ‫ﻫﻜﺬﺍ ‪‬ﻋﺮ‪‬ﻑ ﺍﻹﺧﻼﺹ‪ ،‬ﺑﻞ ﻳﺪﻭﺭ ﺃﻏﻠﺐ ﻣﺎ ﺫﻛﺮﻩ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻜﺮﺍﻡ ﻓﻴﻤﺎ ﺑﻌـ ‪‬ﺪ‬ ‫ﻣﻦ ﺗﻌﺎﺭﻳﻒ ﺣﻮﻝ ﻣﺎ ﺫﻛﺮ‪.‬‬ ‫ﺍﻹﺧﻼﺹ ﰲ ﻋﺒﺎﺩﺓ ﺍﻟﻔﺮﺩ ﻭﻃﺎﻋﺘﻪ‪ ،‬ﻫﻮ ﻛﻔﹼﻪ ﻋﻦ ﻛﻞ ﻣﺎ ﻫﻮ ﺧﺎﺭﺝ ﻋﻦ ﺃﻣﺮﻩ‬ ‫ﺗﻌﺎﱃ ﻭﺇﺭﺍﺩﺗﻪ ﻭﺇﺣﺴﺎﻧﻪ‪ ،‬ﺣﺎﻓﻈﹰﺎ ﻟﻸﺳﺮﺍﺭ ﺍﻟﱵ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﳌﻌﺒﻮﺩ‪ ..‬ﻭﻗﻴﺎﻣﻪ ﺑﺄﻋﻤﺎﻟﻪ‬ ‫ﻋﻠﻰ ﺃﺳﺎﺱ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﻗﺪ ﺍﻟﺒﺼﲑ‪ .‬ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ :‬ﻫﻮ ﻗﻴﺎﻡ ﺍﻟﻌﺒـﺪ ﺑﻮﺍﺟﺒﺎﺗـﻪ‬ ‫ﻭﻣﺴﺆﻭﻟﻴﺎﺗﻪ‪ ،‬ﻷﻥ ﺍﷲ ﺃﻣﺮ ‪‬ﺎ‪ ،‬ﻭﺍﺑﺘﻐﺎﺀ ﺭﺿﺎﻩ ﻟﺪﻯ ﺃﺩﺍﺋﻪ ﳍﺎ‪ ،‬ﻭﺗﻮﺟﻬـﻪ ﻷﻟﻄﺎﻓـﻪ‬ ‫ﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﻟﺬﺍ ‪‬ﻋﺪ‪ ‬ﻣﻦ ﺃﻫﻢ ﺻﻔﺎﺕ ﺻﻔﻮﺓ ﺍﻟﺼﻔﻮﺓ ﺍﻟﺼﺎﺩﻗﲔ‪.‬‬ ‫ﻼ ﻭﻣﻨﺒﻌﺎﹰ‪ ،‬ﻭﺍﻹﺧﻼﺹ ﺯﻻ ﹰﻻ ﻧﺎﺑﻌﹰﺎ‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﻋﺪ‪ ‬ﺍﻟﻮﻓﺎﺀ ﺍﻟﺼﺎﺩﻕ ﺃﺻ ﹰ‬ ‫ﻣﻨﻬﺎ‪ .‬ﻭﻗﺪ ﺑﻴ‪‬ﻦ ﺫﻟﻚ ﺳﻴﺪ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺬﻱ ﺃﻭﰐ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ ‪ ‬ﺑﻘﻮﻟﻪ‪ ) :‬ﻣﻦ ﺃﺧﻠﺺ‬ ‫)‪(١‬‬ ‫ﷲ ﺗﻌﺎﱃ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻇﻬﺮﺕ ﻳﻨﺎﺑﻴ ‪‬ﻊ ﺍﳊﻜﻤﺔ ﻋﻠﻰ ﻟﺴﺎﻧﻪ(‪.‬‬

‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳌﺼﻨ‪‬ﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﻪ ‪٨٠/٧‬؛ ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪٥٦٤/٣‬؛ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ ‪.٧٠/١٠ ،١٨٩/٥‬‬

‫‪١١٢‬‬


‫ﻓﺎﻟﻮﻓﺎﺀ ﺍﻟﺼﺎﺩﻕ ﺃﹸﻭﱃ ﺍﻷﻭﺻﺎﻑ ﺍﻟﱵ ﻳﺘﺤﻠﻰ ‪‬ﺎ ﻋﺎ ﹶﱂ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟـﺴﻼﻡ‪.‬‬ ‫ﺃﻣﺎ ﺍﻹﺧﻼﺹ ﻓﻬﻮ ﺃﻧﻮﺭ ﺃﺑﻌﺎﺩﻩ‪ .‬ﻓﻬﻢ ﻣﻨﺬ ﺍﻟﻮﻻﺩﺓ ‪‬ﻣﻨﺤﻮﺍ ﺍﻹﺧﻼﺹ ﺍﻟﺬﻱ ﳛـﺎﻭﻝ‬ ‫ﻏ ‪‬ﲑﻫﻢ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ ﻃﻮﺍﻝ ﺣﻴﺎ‪‬ﻢ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺬﻛﹼﺮﻧﺎ ﺑﺬﻟﻚ ﻟﺪﻯ ﺫﻛـﺮﻩ‬ ‫ﺇﺧﻼﺹ ﻧﱯ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ِ :‬ﺇﻧ‪ ‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬ ‫ﺨﹶﻠﺼ‪‬ﺎ‪) ‬ﻣﺮﱘ‪.(٥١:‬‬ ‫ﻼ ﻣﻦ ﺍﻟﻮﻓﺎﺀ ﺍﻟﺼﺎﺩﻕ ﻭﺍﻹﺧﻼﺹ ﺻﻔﺎﺕ ﺣﻴﺎﺗﻴﺔ ﻟﻸﻧﺒﻴﺎﺀ ﺍﻟﻜـﺮﺍﻡ‬ ‫ﻭﻣﺜﻠﻤﺎ ﺃﻥ ﻛ ﹰ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻜﻞ ﻣﻨﻬﻤﺎ ﺃﻳﻀﹰﺎ ﻭﺻﻒ ﺿﺮﻭﺭﻱ ﻛﺎﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﳌﻤﺜﻠـﻲ ﺩﻋـﻮﺓ‬ ‫ﺍﻟﻨﺒﻮﺓ‪ .‬ﻓﺎﻣﺘﻼﻙ ﻫﺎﺗﲔ ﺍﳋﺎﺻﺘﲔ‪ ،‬ﻭﺍﻟﻄﲑﺍﻥ ‪‬ﺬﻳﻦ ﺍﳉﻨﺎﺣﲔ ﺍﻟﻨﻮﺭﺍﻧﻴﲔ‪ ،‬ﻣﻦ ﺃﻋﻈﻢ‬ ‫ﻣﻨﺎﺑﻊ ﻗﻮ‪‬ﻢ‪ .‬ﻓﺎﻷُ ‪‬ﻭﻝ ﻳﺆﻣﻨﻮﻥ ﺃ‪‬ﻢ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺗﻘﺪﱘ ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺩﻭﻥ‬ ‫ﺇﺧﻼﺹ‪ ،‬ﻭﺍﻵﺧﺮﻭﻥ ﻋﻠﻴﻬﻢ ﺑﺄﻥ ﻳﺆﻣﻨﻮﺍ ﺃ‪‬ﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺫﻟﻚ‪.‬‬ ‫ﻭﺣﻘﹰﺎ ﺇﻥ ﺍﻟﻮﻓﺎﺀ ﺍﻟﺼﺎﺩﻕ ﻭﺍﻹﺧﻼﺹ ﻋﻤﻴﻘﺎﻥ ﺇﱃ ﺩﺭﺟﺔ ﺃ ﹼﻥ ﺃﺣﺪ ﻃﺮﻓﻴﻬﻤﺎ‬ ‫ﰲ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻵﺧﺮ ﻟﺪﻯ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺣﱴ ﺃﻧﻪ ﱂ ﻳـﺸﺎﻫﺪ ﺃﻥ‬ ‫ﺑﻘﻲ ﰲ ﺍﻟﻄﺮﻳﻖ ﺿﺎﺋﻌﹰﺎ ﻣﻦ ﻓﺘﺢ ﺃﺷﺮﻋﺔ ﺳﻔﻴﻨﺘﻪ ﻭﺧﺎﺽ ﻏﻤﺎﺭ ﻫﺬﻩ ﺍﻷﻋﻤـﺎﻕ‬ ‫ﻭﻃﺎﺭ ﺑﺬﻟﻚ ﺍﳉﻨﺎﺡ‪ .‬ﺫﻟﻚ ﻷ‪‬ﻢ ﰲ ﺫﻣﺔ ﺍﷲ‪ .‬ﻓﺈﻥ ﺍﺑﺘﻐﺎﺀ ﺭﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ ﺃﻓﻀﻞ‬ ‫ﻋﻨﺪﻩ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﻌﻤﻞ ﻭﻭﻓﺮﺓ ﺍﻟﺜﻤﺮﺍﺕ‪" .‬ﻷﻥ ﺫﺭﺓ ﻣﻦ ﻋﻤﻞ ﺧﺎﻟﺺ ﺃﻓﻀﻞ ﻋﻨﺪ‬ ‫)‪(١‬‬ ‫ﺍﷲ ﻣﻦ ﺃﻃﻨﺎﻥ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺸﻮﺑﺔ"‪.‬‬ ‫ﻭﺍﻹﺧﻼﺹ ﻋﻤﻞ ﻗﻠﱯ‪ .‬ﻭﺇﻥ ﺍﷲ ﻳﻘﺪ‪‬ﺭ ﺍﻷﻋﻤﺎﻝ ﻭﻓﻖ ﺍﳌﻴﻮﻝ ﺍﻟﻘﻠﺒﻴﺔ ﻛﻤﺎ ﰲ‬ ‫ﷲ ﻻ ‪‬ﻳ‪‬ﻨﻈﹸﺮ‪ِ ‬ﺇﻟﹶﻰ ﹶﺃ ‪‬ﺟﺴ‪‬ﺎ ِﺩ ﹸﻛ ‪‬ﻢ ﻭ‪‬ﻻ ِﺇﻟﹶﻰ ﺻ‪ ‬ﻮ ِﺭﻛﹸ ‪‬ﻢ ‪‬ﻭﹶﻟﻜِـ ‪‬ﻦ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ِ) :‬ﺇﻥﱠ ﺍ َ‬ ‫)‪(٢‬‬ ‫‪‬ﻳ‪‬ﻨﻈﹸﺮ‪ِ ‬ﺇﻟﹶﻰ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ(‪.‬‬ ‫‪ (١‬ﺍﻟﻠﻤﻌﺎﺕ ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ ‪.٢٠١‬‬ ‫‪ (٢‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﱪ ‪.٣٣‬‬

‫‪١١٣‬‬


‫ﻭﺍﻹﺧﻼﺹ ﻭﺛﻴﻘﺔ ﺍﻋﺘﻤﺎﺩ ﳝﻨﺤﻬﺎ ﺍﷲ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻄﺎﻫﺮﺓ‪ ،‬ﻓﻬﻲ ﻭﺛﻴﻘﺔ ﺳـﺤﺮﻳﺔ‬ ‫ﲡﻌﻞ ﺍﻟﻘﻠﻴﻞ ﻛﺜﲑﹰﺍ ﻭﺍﻟﻀﺤﻞ ﻋﻤﻴﻘﹰﺎ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻄﺎﻋﺎﺕ ﺍﶈﺪﻭﺩﺓ ﻏﲑ ﳏـﺪﻭﺩﺓ‪.‬‬ ‫ﺣﱴ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺳﺎﻃﺘﻬﺎ ﺃﻥ ﻳﻄﻠﺐ ﺃﻏﻠـﻰ ﻣـﺎ ﰲ ﺳــﻮﻕ ﺍﻟـﺪﻧﻴﺎ‬ ‫ﻭﺍﻵﺧـﺮﺓ‪ .‬ﻭﻳﺘﻤﻜﻦ ﺑﻔﻀﻠﻬﺎ ﺃﻥ ﻳﻘﺎﺑﻞ ﺑﺎﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻮﻗﲑ ﺭﻏﻢ ﻛﺜﺮﺓ ﺍﻟﻄﺎﻟﺒﲔ‪.‬‬ ‫ﻚ‬ ‫ﺺ ﺩِﻳﻨ‪‬ـ ‪‬‬ ‫ﻭﻷﺟﻞ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺍﳋﻔﻴﺔ ﻟﻺﺧﻼﺹ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ‪) ‬ﹶﺃ ‪‬ﺧِﻠ ‪‬‬ ‫ﻚ ﺍﹾﻟ ﹶﻘﻠِﻴ ﹸﻞ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ()‪ (١‬ﻭﻳﻨﺒﻪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻋﻤﺎﻝ ﺧﺎﻟﺼﺔ ﷲ )ﺃﺧﻠِـﺼ‪‬ﻮﺍ‬ ‫‪‬ﻳ ﹾﻜ ِﻔ ‪‬‬ ‫)‪(٢‬‬ ‫ﷲ ﹶﻻ ﻳ‪‬ﻘ‪‬ﺒﻞﹸ ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻤ ِﻞ ﺇ ﱠﻻ ﻣ‪‬ﺎ ‪‬ﺧﹶﻠﺺ(‪.‬‬ ‫ﺃ ‪‬ﻋﻤ‪‬ﺎﹶﻟ ﹸﻜ ‪‬ﻢ ﻓﹶﺈﻥ ﺍ َ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺟﺴﺪﹰﺍ ﻓﺮﻭ ‪‬ﺣﻪ ﺍﻹﺧﻼﺹ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺟﻨﺎﺣﹰﺎ ﻓﺠﻨﺎﺣـﻪ‬ ‫ﺍﻵﺧﺮ ﺍﻹﺧﻼﺹ‪ .‬ﻓﻼ ﺟﺴﺪ ﺑﻼ ﺭﻭﺡ‪ ،‬ﻭﻻ ﻳﻮﺻﻞ ﺇﱃ ﻣﻜﺎﻥ ﲜﻨﺎﺡ ﻭﺍﺣﺪ‪.‬‬ ‫ﻭﻳﺌﻦ ﻣﻮﻻﻧﺎ ﺍﻟﺮﻭﻣﻲ ﰲ ﻛﻼﻣﻪ ﺍﳉﻤﻴﻞ‪:‬‬ ‫ﺕ ِﺇ ‪‬ﺧـﻼﹶﺹ ‪‬ﺩ ‪‬ﺭ ﺟ‪‬ﻤﻠﹶﻪ ﻋ‪‬ﻤﻞ‬ ‫ﺑ‪‬ﺎ‪‬ﻳـ ‪‬ﺪ ‪‬‬

‫ﺏ ﹶﺃﺟ‪‬ﻞ‬ ‫ﺖ ‪‬ﺭ ِّ‬ ‫‪‬ﺗـﺎ ‪‬ﭘﺬِﻳﺮ‪‬ﺩ ﻃﹶﺎ ‪‬ﻋ‪‬ﺘ ‪‬‬

‫ﺝ ﹶﻓﻼﹶﺡ‬ ‫ﻍ ﻃﹶﺎﻋ‪‬ﺘﺮﺍ ‪‬ﺟﻨ‪‬ﺎﺡ ِﺑﻲ ‪‬ﺟﻨ‪‬ﺎﺡ ﹸﻛ ‪‬ﻲ ِﻣﻲ ‪‬ﭘ ِﺮﻱ ﺃﹶﻭ ِ‬ ‫‪‬ﭼﻮ‪‬ﻧﻜِﻪ ِﺇﺧ‪‬ﻼﺹ ﻣ‪‬ﺮ ِ‬ ‫ﺃﻱ‪ :‬ﻋﻠﻴﻚ ﺑﺎﻹﺧﻼﺹ ﰲ ﺃﻋﻤﺎﻟﻚ ﻭﺃﻃﻮﺍﺭﻙ ﻛﻠﻬﺎ ﻛﻲ ﻳﻘﺒﻞ ﺍﻟﺮﺏ ﺍﳉﻠﻴﻞ‬ ‫ﻃﺎﻋﺎﺗﻚ؛ ﻷﻥ ﺍﻹﺧﻼﺹ ﺟﻨﺎﺡ ﻃﲑ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻓﻜﻴﻒ ﺗﻄﲑ ﺇﱃ ﺳﺎﺣﺔ ﺍﻟﻔـﻼﺡ‬ ‫ﺩﻭﻥ ﺟﻨﺎﺡ‪.‬‬ ‫ﻭﻛﻼﻡ ﲨﻴﻞ ﺁﺧﺮ ﻟﻴﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ‪ :‬ﻟﻘﺪ ﺑﺬﻟﺖ ﻣﺎ ﺑﻮﺳﻌﻲ ﻓﻌﺒـﺪﺕ ﺍﷲ‬ ‫‪ (١‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪٣٤٢/٥‬؛ ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪.٤٣٥/١‬‬ ‫‪ (٢‬ﺍﻟﺴﻨﺔ ﻟﻠﺪﺍﺭ ﻗﻄﲏ ‪٥١/١‬؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪٣٣٦/٥‬؛ ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪٢٧١/٥‬؛ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺨﺘـﺎﺭﺓ‬ ‫ﻟﻀﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﳌﻘﺪﺳﻲ ‪.٩٠/٨‬‬

‫‪١١٤‬‬


‫ﺛﻼﺛﲔ ﺳﻨﺔ‪ .‬ﰒ ﲰﻌﺖ ﻫﺎﺗﻔﹰﺎ ﻳﻘﻮﻝ‪" :‬ﻳﺎ ﺃﺑـﺎ ﻳﺰﻳـﺪ ﺇﻥ ﺧـﺰﺍﺋﻦ ﺍﷲ ﻣـﻶﻯ‬ ‫ﺴﻚ ﰲ ﺑﺎﺏ ﺍﳊﻖ‬ ‫ﺑﺎﻟﻌﺒﺎﺩﺍﺕ‪ .‬ﺇﻥ ﻛﻨﺖ ﺗﺒﻐﻲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ ،‬ﺍﺳﺘﺼﻐﺮ ﻧﻔ ‪‬‬ ‫ﻭﻛﻦ ﳐﻠﺼﹰﺎ ﰲ ﻋﻤﻠﻚ" ﻓﺎﻧﺘﺒﻬﺖ‪.‬‬ ‫ﻭﺍﻹﺧﻼﺹ ﻟﺪﻯ ﺍﻟﺒﻌﺾ‪ :‬ﺍﻟﺘﻮﻗﻲ ﻋﻦ ﻣﻼﺣﻈﺔ ﺍﳋﹶﻠﻖ ﰲ ﺍﻟﻌﺒـﺎﺩﺓ ﻭﺍﻟﻄﺎﻋـﺔ‪.‬‬ ‫ﻭﺁﺧﺮﻭﻥ ﻗﺎﻟﻮﺍ‪ :‬ﻧﺴﻴﺎﻥ ﺭﺅﻳﺔ ﺍﳋﻠﻖ ﻛﻠﻴﹰﺎ‪ .‬ﻭﺁﺧﺮﻭﻥ‪ :‬ﻋﺪﻡ ﲣﻄﺮ ﺍﻹﺧﻼﺹ ﻧﻔﺴﻪ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺍﻹﺧﻼﺹ ﻟﺪﻯ ﻫﺆﻻﺀ‪ :‬ﺇﺑﻌﺎﺩ ﺍﻟﻌﻤﻞ ﻋﻦ ﻛﻞ ﻣﻼﺣﻈـﺔ ﻭﺷـﺎﺋﺒﺔ‪،‬‬ ‫ﻭﻧﺴـﻴﺎﻥ ﲨﻴﻊ ﺍﳊﻈﻮﻅ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ﺑﺎﳌﺮﺍﻗﺒﺔ ﺍﳌﺴﺘﺪﳝﺔ‪.‬‬ ‫ﻭﺍﻷﺻﺢ ﰲ ﺍﻹﺧﻼﺹ ﺃﻧﻪ‪ :‬ﺳﺮ‪ ‬ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﳌﻌﺒﻮﺩ ﺍﺳﺘﻮﺩﻋﻪ ﺍﷲ ﻗﻠﺐ ﻣـﻦ‬ ‫)‪(١‬‬ ‫ﺃﺣ‪‬ﺒﻪ ﻣﻦ ﻋﺒﺎﺩﻩ‪.‬‬ ‫ﻭﻳﺴﺘﻮﻱ ﰲ ﻧﻈﺮ ﻣﻦ ﺗﻨ‪‬ﺒﻪ ﻗﻠ‪‬ﺒﻪ ﺑـﺎﻹﺧﻼﺹ‪ ،‬ﺍﳌـﺪﺡ ﻭﺍﻟـﺬﻡ‪ ،‬ﺍﻟﺘﻌﻈـﻴﻢ‬ ‫ﻭﺍﻟﺘﺤﻘﲑ‪ ،‬ﻣﻌﺮﻓﺔ ﺍﻟﻨﺎﺱ ﺃﻭ ﺟﻬﻠﻬﻢ ﺑﻪ ﺃﻭ ﻷﻋﻤﺎﻟﻪ‪ ،‬ﺑﻞ ﺣﱴ ﺗﺮﻗـﺐ ﺍﻟﺜـﻮﺍﺏ‬ ‫ﻭﺍﻷﺟﺮ‪ ...‬ﻛﻞ ﺫﻟﻚ ﻏﲑ ﻭﺍﺭﺩ ﻋﻨﺪﻩ‪ ،‬ﻟﺬﺍ ﻓﺄﺣﻮﺍﻝ ﺃﻣﺜـﺎﻝ ﻫـﺆﻻﺀ ﺍﳋﻔﻴـﺔ‬ ‫ﻭﺍﻟﻈﺎﻫﺮﺓ ﺳﻮﺍﺀ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻙ ﺍﳌﺨﻠِﺼﲔ ﺍﳌﺨﻠﹶﺼﲔ‪ ،‬ﻭﺻ ﹼﻞ ﻭﺳﹼﻠﻢ ﻋﻠﻰ ﻗﺪﻭﺓ‬ ‫ﺍﳌﺨﻠﹶﺼﲔ ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﳌﺨﻠﺼﲔ‪.‬‬

‫‪ (١‬ﻭﺭﺩ ﺧﱪ ﻣﺴﻨﺪ‪ :‬ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﺧﱪ ﻋﻦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﺃﻧﻪ ﻗﺎﻝ‪" :‬ﺍﻹﺧﻼﺹ ﺳﺮ‪ ‬ﻣـﻦ‬ ‫ﺳﺮ‪‬ﻱ ﺍﺳﺘﻮﺩﻋﺘ‪‬ﻪ ﻗﻠﺐ ﻣﻦ ﺃﺣﺒﺒﺘﻪ ﻣﻦ ﻋﺒﺎﺩﻱ"‪ .‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﰲ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟـﺪﻳﻦ‪ ،‬ﺍﻟﺒـﺎﺏ ﺍﻟﺜـﺎﱐ ﰲ‬ ‫ﺍﻹﺧﻼﺹ‪ .‬ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪ .٣٣٠‬ﻭﺍﻧﻈﺮ‪ :‬ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﺣﺪﻳﺚ ﻗﺪﺳﻲ‪ :‬ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪.١٨٧/٣‬‬

‫‪١١٥‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﱵ ﺗﻌﲏ ﺍﻟﺴﺪﺍﺩ ﻭﺍﻻﻋﺘﺪﺍﻝ ‪‬ﻋﺮ‪‬ﻓﺖ ﻟﺪﻯ ﺃﻫﻞ ﺍﳊﻘﻴﻘـﺔ‪ :‬ﲡﻨـﺐ‬ ‫ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ ﰲ ﻛﻞ ﺍﻷﻣﻮﺭ؛ ﰲ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﰲ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﰲ ﲨﻴﻊ ﺍﳌﻌﺎﻣﻼﺕ‬ ‫ﻭﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﻜﻼﻡ‪ ،‬ﺑﻞ ﺣﱴ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‪ ،‬ﻣﺮﺍﻋﻴﹰﺎ ﺍﻟﺴﲑ ﰲ ﻃﺮﻳﻖ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﺸﺮﻭﻥ ﰲ ﺍﻟﻌﻘﱮ ﻭﲢﺘﻔـﻲ ‪‬ـﻢ‬ ‫ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﻟﺼﺎﳊﲔ‪ ،‬ﻓﻬﺆﻻﺀ‪ ،‬ﻳ‪‬ﺒ ‪‬‬ ‫ﺍﳌﻼﺋﻜﺔ ﺻﻔﹰﺎ ﺻﻔﺎﹰ‪ ،‬ﻓﻴﺒﺘﻬﺠﻮﻥ ‪‬ﺬﻩ ﺍﻟﺒﺸﺎﺋﺮ ﰲ ﻳﻮﻡ ﳜ‪‬ﻴﻢ ﻓﻴﻪ ﺍﳋـﻮﻑ ﻭﺍﳍﻠـﻊ‬ ‫ﻭﺗﺘﻮﺍﱃ ﻓﻴﻪ ﺍﻟﻌﻘﺒﺎﺕ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﻭﺫﻟﻚ ﻹﳝـﺎ‪‬ﻢ ﺑﺮﺑﻮﺑﻴـﺔ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﻭﺗﺼﺪﻳﻘﻬﻢ ﺑﻮﺣﺪﺍﻧﻴﺘﻪ ﺟ ﹼﻞ ﻭﻋﻼ‪ ،‬ﻭﻟﺴﻠﻮﻛﻬﻢ ﻣـﺴﻠﻚ ﺍﻷﻧﺒﻴـﺎﺀ ﰲ ﺇﳝـﺎ‪‬ﻢ‬ ‫ﷲ ﺛﹸـ ‪‬ﻢ‬ ‫ﻭﺃﻋﻤﺎﳍﻢ ﻭﻣﻌﺎﻣﻼ‪‬ﻢ‪ .‬ﻛﻤﺎ ﲣﱪ ﺑﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ِ :‬ﺇﻥﱠ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍ ُ‬ ‫ﺠ‪‬ﻨ ِﺔ ﺍﱠﻟﺘِﻲ‬ ‫ﺸﺮ‪‬ﻭﺍ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﺰﻧ‪‬ﻮﺍ ‪‬ﻭﹶﺃ‪‬ﺑ ِ‬ ‫ﺍ ‪‬ﺳ‪‬ﺘﻘﹶﺎﻣ‪‬ﻮﺍ ‪‬ﺗ‪‬ﺘﻨـﺰ ﹸﻝ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤﻼِﺋ ﹶﻜﺔﹸ ﹶﺃ ﹼﻻ ‪‬ﺗﺨ‪‬ﺎﻓﹸﻮﺍ ‪‬ﻭﻻ ‪‬ﺗ ‪‬‬ ‫ﻥ‪) ‬ﻓﺼﻠﺖ‪.(٣٠:‬‬ ‫ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ ﺗ‪‬ﻮ ‪‬ﻋﺪ‪‬ﻭ ﹶ‬ ‫ﺍﻻﺳﺘﻘﺎﻣﺔ ﰲ ﻣﺮﺗﺒﺔ ﺍﻟﻄﺒﻊ‪ :‬ﺇﻗﺎﻣﺔ ﺍﻟﺘﻜﺎﻟﻴﻒ‪ .‬ﻭﰲ ﻣﺮﺗﺒﺔ ﺍﻟﺬﺍﺗﻴﺔ )ﺍﻹﻧﻴ‪‬ـﺔ(‪:‬‬ ‫ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻭﰲ ﻣﺮﺗﺒﺔ ﺍﻟﺮﻭﺡ‪ :‬ﺍﻻﻧﻔﺘﺎﺡ ﻟﻠﻤﻌﺮﻓﺔ‪ .‬ﻭﰲ ﻣﺮﺗﺒﺔ‬ ‫ﺍﻟﺴﺮ‪ :‬ﺗﺬﻭﻕ ﺭﻭﺡ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻭﻧﻠﻤﺲ ﺍﻟﺼﻌﻮﺑﺔ ﺍﻟﺒﺎﻟﻐﺔ ﰲ ﺭﺅﻳﺔ ﻫﺬﻩ ﺍﳌﺮﺍﺗـﺐ‬ ‫ﻭﺭﻋﺎﻳﺘﻬﺎ ﰲ ﻗﻮﻝ ﺫﻟﻚ ﺍﻟﻌﻈﻴﻢ ﺭﻭﺣﹰﺎ ﻭﻣﻌﲎ ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﲟﻐﺰﻯ ﻋﻤﻴـﻖ‪:‬‬

‫‪١١٦‬‬


‫ﺕ‪‬‬ ‫) ‪‬ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺘﻨِﻲ ﻫ‪‬ﻮ ‪‬ﺩ()‪ (١‬ﻣﺸﲑﹰﺍ ﺑﻪ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪‬ﻓﹶﺎﺳ‪‬ــ‪‬ﺘ ِﻘ ‪‬ﻢ ﹶﻛﻤ‪‬ـﺎ ﹸﺃﻣِـ ‪‬ﺮ ‪‬‬ ‫)ﻫﻮﺩ‪ .(١١٢:‬ﺃ ‪‬ﻭ ﻟﻴﺴﺖ ﻣﺸﺎﻋﺮﻩ ﻭﻓﻜﺮﻩ ﻭﺃﺣﻮﺍﻟﻪ ﻭﺃﻃﻮﺍﺭﻩ ﻛﻠﻬﺎ ﻛﺎﻧﺖ ﻋﻠـﻰ‬ ‫ﻼ‪:‬‬ ‫ﺍﻻﺳﺘﻘﺎﻣﺔ ؟ ﻭﻳﺴﺄﻟﻪ ﺻﺤﺎﰊ ﺟﻠﻴﻞ ﻳﺮﻳﺪ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﻔﻮﺯ ﺑﺎﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ﻗﺎﺋ ﹰ‬ ‫)‪(٢‬‬ ‫ﷲ ﺛﹸـ ‪‬ﻢ ﺍﺳ‪‬ـ‪‬ﺘ ِﻘ ‪‬ﻢ(‬ ‫ﺼﻢ‪ِ ‬ﺑ ِﻪ‪ .‬ﻗﹶﺎ ﹶﻝ‪ :‬ﹸﻗ ﹾﻞ ‪‬ﺭِﺑّـ ‪‬ﻲ ﺍ ُ‬ ‫ﷲ ‪‬ﺣ ِّﺪﹾﺛﻨِﻲ ِﺑﹶﺄ ‪‬ﻣ ٍﺮ ﹶﺃ ‪‬ﻋ‪‬ﺘ ِ‬ ‫)ﻳ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﻓﺎﺧﺘﺼﺮ ‪ ‬ﰲ ﲨﻠﺘﲔ ﺍﺛﻨﺘﲔ ﻣﻦ ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ‪ ،‬ﺍﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﱵ ﻫﻲ ﺟـﺎﻣﻊ‬ ‫ﺃﺳﺲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﻋﻤﺎﻝ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﱂ ﻳﻜﻦ ﺳﺎﻟﻚ ﻃﺮﻳﻖ ﺍﳊﻖ ﻣﺴﺘﻘﻴﻤﹰﺎ ﰲ ﺣﺎﻟﺘﻪ‪ ،‬ﺿـﺎﻉ ﺳـﻌﻴﻪ‬ ‫ﻭﺧﺎﺏ ﺟﻬﺪﻩ‪ .‬ﻛﻤﺎ ‪‬ﻳﺴﺄﻝ ﻋﻦ ﺇﺿﺎﻋﺘﻪ ﻟﻠﺰﻣﺎﻥ ﻣﻦ ﻏﲑ ﻃﺎﺋﻞ‪.‬‬ ‫ﺍﻻﺳﺘﻘﺎﻣﺔ ﺷﺮﻁ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭﺯﺍﺩ ﰲ ﺍﻟﻄﺮﻳﻖ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻨﺘﻴﺠﺔ‪ ،‬ﻓﻬـﻲ‬ ‫ﻣﻨﻄﻠﻖ ﺍﻟﻄﺮﻳﻖ‪ .‬ﺃﻣﺎ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﺴﻠﻮﻙ ﻓﻬﻲ ﻋﻮﺽ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﲦﻨﻬﺎ‪،‬‬ ‫ﻭﺷﻜ ‪‬ﺮ ‪ -‬ﻳﻌ ‪‬ﺪ ﻭﺍﺟﺒﹰﺎ ‪ -‬ﻟﺒﻠﻮﻍ ﻣﻌﺮﻓﺔ ﺍﳊﻖ‪.‬‬ ‫ﻭﻣﻦ ﺃﻫﻢ ﻋﻼﻣﺎﺕ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ :‬ﺧﻠﻮ ﺍﳊﻴﺎﺓ ﻣﻦ ﺍﻟﺮﻭ‪‬ﻏﺎﻥ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻭﻣﺮﺍﻗﺒﺔ‬ ‫ﻒ ﻋﻦ ﻛﻞ ﻣﺎ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻓﻜﺮ‬ ‫ﺍﻟﻨﻔﺲ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺍﻟﻜ ‪‬‬ ‫ﻭﺳﻠﻮﻙ‪.‬‬ ‫ﻭﻣﺎ ﺃﻟﻄﻒ ﻣﺎ ﻗﺎﻟﻪ ﺃﺣﺪ ﺃﻭﻟﻴﺎﺀ ﺍﳊﻖ‪:‬‬ ‫ﺖ‬ ‫ﺴﻲ ﺩ‪‬ﺍﻧ‪‬ﻢ ِﺯ ﹶﺍ ‪‬ﻫ ِﻞ ِﺍ ‪‬ﺳِﺘﻘﹶﺎ ‪‬ﻣ ‪‬‬ ‫ﹶﻛ ِ‬

‫ﻱ ِﻫﺪ‪‬ﺍﻳﺖ‬ ‫ﻛِﻪ ﺑ‪‬ﺎ ‪‬ﺷ ‪‬ﺪ ﺑ‪‬ﺮ ‪‬ﺳ ِﺮ ﻛﹸﻮ ِ‬

‫ﺥ ﹶﻃﺒِﻴﻌ‪‬ﺖ ‪‬ﭘﺎﻙ ‪‬ﻣ ‪‬ﺮﺩ‪‬ﻩ‬ ‫ِﺯﺍﹸﻭ ‪‬ﺳـﺎ ِ‬ ‫ﺑ‪‬ﺎ ﹶﺍ‪‬ﻧﻮ‪‬ﺍﺭ ‪‬ﻫﻮِﻳﺖ ﺟ‪‬ﺎﻥ ‪‬ﺳﭙﺮﺩﻩ‬ ‫ﺃﻱ‪ :‬ﺃﻋﻠ ‪‬ﻢ ﺃﻥ ﺃﺣ ‪‬ﺪ ﺭﺟﺎﻝ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻗﺪ ﺃﻗﺎﻡ ﻋﻠﻰ ﺭﺃﺱ ﻗﺮﻳﺔ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻛـﺎﻥ‬ ‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ‪.٥٧‬‬ ‫‪ (٢‬ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪٦٢‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٣٨٥/٤‬‬

‫‪١١٧‬‬


‫ﻳ‪‬ﻮﺩِﻉ ﺭﻭﺣﻪ ﻭﺃﺳﻠﻤﻬﺎ ﻭﺩﻳﻌﺔ ﺇﱃ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻓﻤﺎﺕ ﻃﺎﻫﺮﹰﺍ ﻣﻦ ﻟﻮﺛﺎﺕ ﺍﻟﻄﺒﻴﻌﺔ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﻜﻮﻥ ﻃﺎﻟﺐ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻻ ﻃﺎﻟﺐ ﺍﻟﻜﺸﻒ ﻭﺍﻟﻜﺮﺍﻣﺔ‪،‬‬ ‫ﺫﻟﻚ ﻷﻥ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻄﺎﻟﺐ ﺑﺎﻹﺳﺘﻘﺎﻣﺔ ﻭﺍﻟﻌﺒﺪ ﻣﻮﻟﻊ ﺑـﺎﳋﻮﺍﺭﻕ‪ .‬ﻓﺄﻳﻬﻤـﺎ‬ ‫ﻳ‪‬ﻔﻀ‪‬ﻞ‪ :‬ﻣﺎ ﻳﻄﻠﺒﻪ ﺍﷲ ﺃﻡ ﻣﺎ ﺗﻌﻠﻘﺖ ﺑﻪ ﻗﻠﻮﺑﻨﺎ ﻭﻧﻈﻞ ﻻﻫﺜﲔ ﻭﺭﺍﺀﻩ؟‬ ‫ﻭﳌﺎ ﻗﻴﻞ ﻷﰊ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ‪ :‬ﺇﻥ ﻓﻼﻧﹰﺎ ﻳﺴﲑ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﻳﻄﲑ ﰲ ﺍﳍـﻮﺍﺀ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺍﻷﲰﺎﻙ ﻭﺍﻟﻀﻔﺎﺩﻉ ﻛﺬﻟﻚ ﺗﺴﺒﺢ ﰲ ﺍﳌﺎﺀ‪ ،‬ﻭﺍﻟﺬﺑﺎﺏ ﻭﺍﻟﻄﻴﻮﺭ ﺗﻄـﲑ ﰲ‬ ‫ﺍﳍﻮﺍﺀ "ﻭﻟﻮ ﺭﺃﻳﺘﻢ ﺃﺣﺪﹰﺍ ﻓﺮﺵ ﺳﺠﺎﺩﺗﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﻫﻮ ﻳﻌﻮﻡ ﺃﻭ ﺗﺮﺑﻊ ﰲ ﺍﳍﻮﺍﺀ‪،‬‬ ‫ﻓﻼ ﺗﻘﺘﺪﻭﺍ ﺑﻪ ﺣﱴ ﺗﻨﻈﺮﻭﺍ ﻣﺎ ﰲ ﺃﺣﻮﺍﻟﻪ ﻣـﻦ ﺍﺳـﺘﻘﺎﻣﺔ ﻭﻣﻄﺎﺑﻘـﺔ ﻟﻠـﺴﻨﺔ‬ ‫ﺍﻟﻨﺒﻮﻳﺔ"‪ (١).‬ﻓﲑﺷﺪﻧﺎ ‪‬ﺬﺍ ﺇﱃ ﺍﻟﺘﻮﺍﺿﻊ ﺍﳉ ‪‬ﻢ ﻋﻠﻰ ﺧﻂ ﺍﻻﺳـﺘﻘﺎﻣﺔ ﻭﻣﻴـﺪﺍﻥ‬ ‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﺩﻭﻥ ﺍﻟﺘﺤﻠﻴﻖ ﰲ ﺃﺟﻮﺍﺀ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺍﳋﻮﺍﺭﻕ‪.‬‬ ‫ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﰲ ﻃﺮﻳﻖ ﺍﻟﻘﺮﺑﺔ )ﺇﱃ ﺍﷲ( ﻫﻲ ﺍﳌﺮﺗﺒﺔ ﺍﻷﺧﲑﺓ ﻟﺜﻼﺙ ﻣﺮﺍﺗﺐ‪:‬‬ ‫ﺍﳌﻨـﺰﻝ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻘﻮﱘ‪ ،‬ﻳﻮﻓﻖ ﺍﻟﺴﺎﻟﻚ ﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻋﻠﻰ ﺗﺄﺩﻳﺐ ﻧﻔـﺴﻪ‬ ‫ﺇﱃ ﺣ ‪‬ﺪ ﻣﺎ ﺑﺘﻮﺍﱄ ﺃﺩﺍﺋﻪ ﻷﻗﺴﺎﻡ ﺍﻹﺳﻼﻡ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﺣﱴ ﳚﻌﻠﻬﺎ ﺟﺰﺀﹰﺍ ﻻ‬ ‫ﻳﺘﺠﺰﺃ ﻣﻦ ﻃﺒﻴﻌﺘﻪ‪.‬‬ ‫ﺍﳌﻨـﺰﻝ ﺍﻟﺜﺎﱐ‪ :‬ﺍﻹﻗﺎﻣﺔ ﻭﺍﻟﺴﻜﻮﻥ‪ ،‬ﻳﺒﺘﻌﺪ ﺍﻟﺴﺎﻟﻚ ﻋﻦ ﺍﳌﺴﺎﻭﺉ ﺍﻟﱵ ﲣﺺ‬ ‫ﻋﺎﱂ ﺍﻷﻣﺮ ‪-‬ﻛﺎﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ ﻭﺍﻟﻌﺠﺐ ﺍﻟﱵ ﻻ ﺗﺄﺗﻠﻒ ﻗﻄﻌﹰﺎ ﻣﻊ ﺍﻟﻌﺒﻮﺩﻳـﺔ‪-‬‬ ‫ﻓﻴﻬﺬﹼﺏ ﻗﻠﺒﻪ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﺷﻮﺍﺋﺒﻪ‪.‬‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻻﰊ ﻧﻌﻴﻢ ‪٤٠/١٠‬؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪" .٣٠١/٢‬ﻗﺎﻝ‪ :‬ﻟﻮ ﻧﻈﺮﰎ ﺇﱃ ﺭﺟﻞ ﺃﻋﻄـﻲ‬ ‫ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺣﱴ ﻳﺮﻓﻊ ﰲ ﺍﳍﻮﺍﺀ ﻓﻼ ﺗﻐﺘﺮﻭﺍ ﺑﻪ ﺣﱴ ﺗﻨﻈﺮﻭﺍ ﻛﻴﻒ ﲡﺪﻭﻧﻪ ﻋﻨﺪ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﺣﻔﻆ ﺍﳊﺪﻭﺩ‬ ‫ﻭﺃﺩﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ"‪.‬‬

‫‪١١٨‬‬


‫ﺍﳌﻨـﺰﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻫﻮ ﻣﻘﺎﻡ ﺍﻧﻔﺮﺍﺝ ﺃﺑـﻮﺍﺏ ﺍﻟـﺴﺮ‬ ‫ﻟﺴﺎﻟﻚ ﻃﺮﻳﻖ ﺍﳊﻖ‪ ،‬ﻭﻧﻘﻄﺔ ﻗﻄﺐ ﻟﻨـﺰﻭﻝ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴﺔ ﺑﺎﺳﻢ ﺍﻟﻜﺮﺍﻣﺎﺕ‬ ‫ﻭﺍﻹﻛﺮﺍﻣﺎﺕ‪ .‬ﻓﺎﻻﺳﺘﻘﺎﻣﺔ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﺑﺎﻟﺸﻜﻞ ﺍﳌﺘﻌﺎﺭﻑ ﺑﲔ ﺃﻫﻞ ﺍﳊﻖ‪ ،‬ﻫﻲ‬ ‫ﺇﺩﺍﻣﺔ ﺍﳊﻴﺎﺓ ﰲ ﺩﺍﺋﺮﺓ "ﻳﺪ ﺍﷲ" ﻭﻭﻓﻖ "ﻗﺪﻡ ﺻﺪﻕ"‪ (١)،‬ﻣﻨﺨﻠﻌﹰﺎ ﰲ ﻛﺜﲑ ﻣـﻦ‬ ‫ﺍﻷﻭﻗﺎﺕ ﻣﻦ ﺍﻟﻌﺎﺩﻳﺎﺕ‪ ،‬ﺣﻴﺚ ﺇﻥ ﻫﺬﺍ ﺍﻹﻗﻠﻴﻢ ﺇﻗﻠﻴﻢ ﺍﳋﻮﺍﺭﻕ ﺍﻟﺬﻱ ﺗﻨـﺰﻝ ﻓﻴﻪ‬ ‫ﺍﻷﻟﻄﺎﻑ ﺍﻹﳍﻴﺔ ﻏﺪﻗﹰﺎ‪ ...‬ﻓﺎﻷﺯﻫﺎﺭ ﻓﻴﻪ ﻻ ﺗﺬﺑﻞ‪ ،‬ﻭﺍﳌﺮﻭﺝ ﻓﻴﻪ ﻻ ﺗﻌﺮﻑ ﺍﻟﻘـﺮ‬ ‫ﻭﺍﳊﺮ‪ ..‬ﺑﻞ ﺭﺑﻴﻊ ﺩﺍﺋﻢ ﻣﻘﻴﻢ ﻳﺰﻫﺮ‪ .‬ﻫﺬﻩ ﺍﻟﺪﳝﻮﻣﺔ ﻭﻋﺪﻡ ﺍﳌﻮﺕ ﺗﺒﻴ‪‬ﻨـﻬﺎ ﺍﻵﻳـﺔ‬ ‫ﺍﻟﻜﺮﳝﺔ ‪ ‬ﻭﹶﺃﱠﻟ ِﻮ ﺍ ‪‬ﺳ‪‬ﺘﻘﹶﺎﻣ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ﺍﻟ ﱠﻄﺮِﻳ ﹶﻘ ِﺔ ﻷ ‪‬ﺳ ﹶﻘ‪‬ﻴﻨ‪‬ﺎﻫ‪‬ﻢ ﻣ‪‬ﺎﺀ ﻏﹶـ ‪‬ﺪﻗﹰﺎ‪) ‬ﺍﳉـﻦ‪،(١٦:‬‬ ‫ﻓﻮﺭﻭﺩ )ﺃ ‪‬ﺳ ﹶﻘ‪‬ﻴﻨ‪‬ﺎﻫ‪‬ﻢ( ﺑﺪ ﹰﻻ ﻣﻦ ) ‪‬ﺳ ﹶﻘ‪‬ﻴﻨ‪‬ﺎﻫ‪‬ﻢ( ﻳـﺸﲑ ﺇﱃ ﻫـﺬﻩ ﺍﳊﻘﻴﻘـﺔ‪ ،‬ﺃﻱ ﺇﱃ‬ ‫ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻛﻤﺎ ﺃﻥ ) ﹶﻏ ‪‬ﺪﻗﹰﺎ( ﻳﻌﲏ ﺍﳌﺎﺀ ﺍﻟﻐﺎﻣﺮ ﺍﻟﻜﺜﲑ‪ .‬ﻭﻛﺬﺍ ﺍﻟـ)ﺱ( ﺍﳌﻮﺟﻮﺩﺓ ﰲ‬ ‫)ﺍ ‪‬ﺳ‪‬ﺘﻘﹶﺎﻣ‪‬ﻮﺍ( ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻄﻠﺐ ﺗﺬﻛﹼﺮﻧﺎ ﺑﺎﻵﰐ‪ :‬ﺃﻧﺘﻢ ﻟﻮ ﻃﻠﺒﺘﻢ ﺇﻗﺎﻣﺔ ﺣﻴـﺎﺗﻜﻢ‬ ‫ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺭﺍﻋﻴﺘﻢ ﺍﻟﻌﻬﻮﺩ ﺍﻟﱵ ﺑﻴﻨﻜﻢ ﻭﺑﲔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ‪ ،‬ﻭﺣـﺎﻓﻈﺘﻢ‬ ‫ﻋﻠﻰ ﺍﳊﺪﻭﺩ ﺍﻹﳍﻴﺔ‪ ،‬ﺳﻴﺴﻴﻞ ﻋﻠﻴﻜﻢ ﻫﺬﺍ ﺍﻟﻨﺒﻊ ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ‪.‬‬ ‫ﺴ‪‬ﺘﻘِﻴ ‪‬ﻢ ِﺇﳝ‪‬ﺎ ﹸﻥ ‪‬ﻋ‪‬ﺒ ٍﺪ‬ ‫ﻭﺳﻴﺪﻧﺎ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻳﻘﻮﻝ ﻣﺸﲑﹰﺍ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪) :‬ﻻ ‪‬ﻳ ‪‬‬ ‫ﺴ‪‬ﺘﻘِﻴ ‪‬ﻢ ِﻟﺴ‪‬ﺎ‪‬ﻧ ‪‬ﻪ()‪ (٢‬ﻭﻛﺬﺍ ﻳﻘﻮﻝ‪ِ) :‬ﺇﺫﹶﺍ‬ ‫ﺴ‪‬ﺘﻘِﻴ ‪‬ﻢ ﹶﻗ ﹾﻠﺒ‪‬ﻪ‪ ‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫ﺴ‪‬ﺘﻘِﻴ ‪‬ﻢ ﹶﻗ ﹾﻠﺒ‪‬ﻪ‪ ‬ﻭﻻ ‪‬ﻳ ‪‬‬ ‫‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫ﺖ‬ ‫ﻚ ِﺇ ِﻥ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘ ‪‬ﻤ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬ﺢ ﺍ‪‬ﺑ ‪‬ﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ﹶﻓِﺈﻥﱠ ﹶﺃ ‪‬ﻋﻀ‪‬ﺎ َﺀﻩ‪ ‬ﺗ ﹶﻜ ِّﻔ ‪‬ﺮ ِﻟِّﻠﺴ‪‬ﺎ ِﻥ ‪‬ﺗﻘﹸﻮ ﹸﻝ ﺍ‪‬ﺗ ِﻖ ﺍﻟﻠﱠ ‪‬ﻪ ﻓِﻴﻨ‪‬ﺎ ﹶﻓِﺈ‪‬ﻧ ‪‬‬ ‫ﹶﺃ ‪‬‬ ‫)‪(٣‬‬ ‫ﺠﻨ‪‬ﺎ(‪.‬‬ ‫ﺖ ﺍ ‪‬ﻋ ‪‬ﻮ ‪‬ﺟ ‪‬‬ ‫ﺠ ‪‬‬ ‫ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻘ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻭﺇ ِﻥ ﺍ ‪‬ﻋ ‪‬ﻮ ‪‬ﺟ ‪‬‬ ‫ﻕﻋِﻨ ‪‬ﺪ ‪‬ﺭِّﺑ ِﻬ ‪‬ﻢ‪.‬‬ ‫ﺻ ‪‬ﺪ ٍ‬ ‫ﺸ ِﺮ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹶﺃﻥﱠ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ‪‬ﻡ ِ‬ ‫ﻕ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ‪ ‬ﻭ‪ ‬ﻭ‪‬ﺑ ِّ‬ ‫ﷲ ﹶﻓ ‪‬ﻮ ‪‬‬ ‫‪ (١‬ﻣﻘﺘﺒﺲ ﻣﻦ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﳝﺘﲔ‪ :‬ﻳﺪ‪ ‬ﺍ ِ‬ ‫‪ (٢‬ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪١٩٨/٣‬؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪.٤١/١‬‬ ‫‪ (٣‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪٦٠‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٩٦/٣‬‬

‫‪١١٩‬‬


‫ﻭﺃﺧﲑﹰﺍ ﻟﻨﺴﺘﻤﻊ ﺇﱃ ﺗﺬﻛﲑ ﺣﻴﻮﻱ ﻣﻦ "ﺃﺳﻌﺪ ﳐﻠﺺ ﺑﺎﺷﺎ" ﺇﺫ ﻳﻘﻮﻝ‪:‬‬ ‫ﺍﻟﺼﺪﻕ ﻭﺍﻟﺜﺒﺎﺕ ﺿﺮﻭﺭﻳﺎﻥ ﰲ ﺍﻻﺳﺘﻘﺎﻣﺔ‬ ‫ﺛﺒﺖ ﻗﺪﻣﻚ ﰲ ﺍﳌﺮﻛﺰ ﻭﻃﺮﻑ ﺍﻟﱪﻛﺎﺭ ﰲ ﺍﻟﺪﻭﺭﺍﻥ‪.‬‬ ‫ﹶﺍﻟﹼﻠﻬﻢ ﺍﻫﺪﻧﺎ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬ ‫ﺳﻴﺪ ﺍﳌﺘﻘﲔ ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪١٢٠‬‬


‫א‪‬א‪‬א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺘﻮﻛﻞ ﻫﻮ ﻣﺒﺪﺃ ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ ﲣﺺ ﻋﺎﱂ ﺍﻷﻣـﺮ ﺃﻭ ﺍﻟـﺴﲑ ﺍﻟﺮﻭﺣـﺎﱐ‪،‬‬ ‫ﺑﺎﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﷲ ﻭﺍﻟﺜﻘﺔ ﺑﻪ‪ ،‬ﰒ ﺍﳌﻀﻲ ﻗﻠﺒﹰﺎ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﺘﱪ‪‬ﻱ ﻣﻦ ﻛﻞ ﻗﻮﺓ ﻭﺣﻮﻝ‬ ‫ﺑﺸﺮﻱ ‪ ،‬ﻭﰲ ﺍﻟﻨﺘﻴﺠﺔ ﺇﺣﺎﻟﺔ ﻛﻞ ﺷﻲﺀ ﺇﱃ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ ﻭﺑﻠﻮﻍ ﺍﻻﻋﺘﻤﺎﺩ ﺍﻟﺘـﺎﻡ‬ ‫ﻋﻠﻰ ﺍﷲ ﻭﺟﺪﺍﻧﹰﺎ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪ ..‬ﻭﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻟﺘﻮﻛﻞ ﻭﻳﺄﰐ ﺑﻌﺪﻩ ﲞﻄـﻮﺗﲔ ﻫـﻮ‬ ‫"ﺍﻟﺘﺴﻠﻴﻢ"‪ ..‬ﻭﺑﻌﺪﻩ ﲜﻮﻟﺔ ﻫﻮ "ﺍﻟﺘﻔﻮﻳﺾ"‪ ..‬ﻭﻣﻨﺘﻬﺎﻩ "ﺍﻟﺜﻘﺔ"‪.‬‬ ‫ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻳﻌﲏ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺍﷲ ﻭﺍﻟﺜﻘﺔ ﺑﻪ ﻛﻠﻴﹰﺎ ﻭﺷـﻌﻮﺭﻩ ﺑـﺎﻟﻨﻔﻮﺭ‬ ‫ﻭﺍﻻﻣﺘﻌﺎﺽ ﻋﻦ ﻣﻼﺣﻈﺔ ﺃﻱ ﻗﻮﺓ ﻭﻣﺼﺪﺭ ﻛـﺎﻥ‪ .‬ﻭﻻ ﺗﻮﻛـﻞ ﺇﻥ ﱂ ﻳﻜـﻦ‬ ‫ﺍﻋﺘﻤﺎﺩﹰﺍ ﻭﺛﻘﺔ ‪‬ﺬﺍ ﺍﳌﻘﻴﺎﺱ‪ .‬ﺇﺫ ﻻ ﻳﻮﺻﻞ ﺇﱃ ﺍﻟﺘﻮﻛﻞ ﺍﳊﻘﻴﻘﻲ ﻃﺎﳌـﺎ ﺃﺑـﻮﺍﺏ‬ ‫ﺍﻟﻘﻠﺐ ﻣﻔﺘﻮﺣﺔ ﻟﻸﻏﻴﺎﺭ‪.‬‬ ‫ﺍﻟﺘﻮﻛﻞ‪ ،‬ﺭﻋﺎﻳﺔ ﺍﻷﺳﺒﺎﺏ ﺩﻭﻥ ﺧﻠﻞ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﻣﻦ ﰒ ﺍﻧﺘﻈـﺎﺭ‬ ‫ﺗﺼﺮﻑ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ﻋﻠﻴﻨﺎ‪ ،‬ﺇﺫ ﺑﻌﺪﻩ ﲞﻄﻮﺗﲔ ﻫﻲ ﻣﺮﺗﺒﺔ "ﺍﻟﺘﺴﻠﻴﻢ" ﺍﻟﱵ ﻭﺻـﻔﻬﺎ‬ ‫ﻛﺜﲑ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﳊﻖ "ﻛﺎﳌﻴﺖ ﺑﻴﺪ ﺍﻟﻐﺴ‪‬ﺎﻝ"‪ ،‬ﻭﺑﻌﺪﻫﺎ ﺑﺄﻗﺪﺍﻡ ﻳﺄﰐ ﻣﻘﺎﻡ "ﺍﻟﺘﻔﻮﻳﺾ"‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﺇﺣﺎﻟﺔ ﻛﻞ ﺷﻲﺀ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻧﺘﻈﺎﺭ ﻛﻞ ﺷﻲﺀ ﻣﻨﻪ‪ .‬ﻓﺎﻟﺘﻮﻛﻞ ﻣﺒـﺪﺃ‬ ‫ﻭﺍﻟﺘﺴﻠﻴﻢ ﻧﺘﻴﺠﺘﻪ ﻭﺍﻟﺘﻔﻮﻳﺾ ﲦﺮﺗﻪ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﺘﻔﻮﻳﺾ ﺃﻭﺳﻊ ﻣﻨﻬﻤﺎ ﻭﻫـﻮ ﻣﻼﺋـﻢ‬ ‫ﻟﻠﻤﻨﺘﻬﲔ‪ ،‬ﻷﻥ ﻓﻴﻪ ﻣﺎ ﻫﻮ ﺃﺑﻌﺪ ﻣﻦ ﺗﱪ‪‬ﻱ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻮﻟﻪ ﻭﻗﻮﺗﻪ ﻭﺍﻟـﺬﻱ ﻫـﻮ‬ ‫‪١٢١‬‬


‫ﻣﺮﺗﺒﺔ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺒﻠﻮﻍ ﺇﱃ ﺃﻓﻖ ) ﹶﻻ ‪‬ﺣ ‪‬ﻮ ﹶﻝ ‪‬ﻭ ﹶﻻ ﻗﹸ ‪‬ﻮ ﹶﺓ ِﺇ ﱠﻻ ﺑِﺎﷲ( ﻭﺍﻟﺸﻌﻮﺭ ﲟﺎ ﻓﻴﻪ ﻣـﻦ‬ ‫"ﻛﻨـﺰ ﳐﻔﻲ" ﻛﻞ ﺁﻥ‪ ،‬ﻭﺍﻣﺘﻼﻙ ﺧﺰﺍﺋﻦ ﺍﳉﻨﺔ ﺍﳋﺎﺻﺔ ﻭﻏﻨﺎﻩ ‪‬ﺎ‪.‬‬ ‫ﻭﲟﻌﲎ ﺁﺧﺮ‪ :‬ﺇﻥ ﺳﺎﻟﻚ ﺍﳊﻖ ﻳﺸﻌﺮ ﺑﻌﺠﺰﻩ ﻭﻓﻘﺮﻩ ﺑﺘﺬﻛﲑ ﻣﺎ ﰲ ﻭﺟﺪﺍﻧﻪ ﻣـﻦ‬ ‫ﻧﻘﻄﺔ ﺍﻻﺳﺘﻨﺎﺩ ﻭﻧﻘﻄﺔ ﺍﻻﺳﺘﻤﺪﺍﺩ‪ ،‬ﻭﺑﻌﺪ ﺇﺣﺴﺎﺳﻪ ‪‬ﻤﺎ ﻳﻘﻮﻝ "ﻻ ﺃﺳﺘﻐﲏ ﻋﻨﻚ ﺧﺬ‬ ‫ﺑﻴﺪﻱ ﻳﺎ ﺇﳍﻲ‪ ..‬ﺧﺬ ﺑﻴﺪﻱ" ﻭﻳﺘﻮﺟﻪ ﺇﱃ ﻣﻨﺒﻊ ﺍﻟﻘﻮﺓ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ‪.‬‬ ‫ﻼ ﻷﺟﻞ ﻣﺼﺎﳊﻪ‪ ،‬ﺩﻧﻴﻮﻳـﺔ ﻛﺎﻧـﺖ ﺃﻭ‬ ‫ﻓﺎﻟﺘﻮﻛﻞ ﻫﻮ ﺍﲣﺎﺫ ﺍﻟﻔﺮﺩ ﺭﺑﻪ ﻭﻛﻴ ﹰ‬ ‫ﺃﺧﺮﻭﻳﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺘﻔﻮﻳﺾ ﻓﻬﻮ ﺍﺳﻢ ﻟﻼﻋﺘﺮﺍﻑ ﺑﺎﻷﺻﺎﻟﺔ ﺍﻟﱵ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻟﻮﻛﺎﻟـﺔ‬ ‫ﺑﺸﻌﻮﺭ ﻭﺟﺪﺍﱐ‪.‬‬ ‫ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ :‬ﺍﻟﺘﻮﻛﻞ ﺃﻥ ﻳﻌﺘﻤﺪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﷲ ﻭﻣﺎ ﻋﻨـﺪﻩ‪ ،‬ﻭﻳﻮﺻـﺪ‬ ‫ﺃﺑﻮﺍﺏ ﺍﻟﻘﻠﺐ ﺩﻭﻥ ﺳﻮﺍﻩ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻧﻌﲏ ‪‬ﺬﺍ ﻃﺮﺡ ﺍﻟﺒﺪﻥ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺗﻌﻠﻖ‬ ‫ﺍﻟﻘﻠﺐ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﳌﺮﺣﻮﻡ "ﺷﻬﺎﺏ" ﻣﻌﱪﹰﺍ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﲎ‪:‬‬ ‫ﻼ‬ ‫ﺏ ‪‬ﺣﻘ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬ﻮﻛﱠ ﹶ‬ ‫‪‬ﺗ ‪‬ﻮﻛﱠ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ِﻓﻲ ﹾﺍ َﻷ ‪‬ﻣ ِﺮ ﹸﻛِّﻠ ِﻪ ﹶﻓﻤ‪‬ﺎ ﺧ‪‬ﺎ ‪‬‬ ‫ﺻِﺒ ‪‬ﺮ ِﻟﺤ‪ ‬ﹾﻜ ِﻤ ِﻪ‬ ‫ﷲ ﻭ‪‬ﺍ ‪‬‬ ‫‪‬ﻭ ﹸﻛ ‪‬ﻦ ﻭ‪‬ﺍِﺛﻘﹰﺎ ِﺑـﺎ ِ‬

‫ﻼ‬ ‫ﻀﹶ‬ ‫‪‬ﺗ ﹸﻔ ‪‬ﺰ ِﺑـ ‪‬ﻤـﺎ ‪‬ﺗ ‪‬ﺮﺟ‪‬ﻮ ‪‬ﻩ ِﻣ‪‬ﻨﻪ‪ ‬ﺗ ﹶﻔ ‪‬‬

‫ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ‪ ‬ﺃﺭﺍﺩ ﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﻟﱵ ﺃﺭﺳﻠﻬﺎ ﺇﱃ ﺃﰊ‬ ‫ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ‪ ،‬ﺟﺎﺀ ﻓﻴﻬﺎ‪" :‬ﺃﻣﺎ ﺑﻌﺪ‪ ،‬ﻓﺈﻥ ﺍﳋﲑﻛﱠﻠﻪ ﰲ ﺍﻟﺮﺿـﻰ‪ .‬ﻓـﺈﻥ‬ ‫)‪(١‬‬ ‫ﺖ ﺃﻥ ﺗﺮﺿﻰ‪ ،‬ﻭﺇ ﹼﻻ ﻓﺎﺻﱪ"‪.‬‬ ‫ﺍﺳﺘﻄﻌ ‪‬‬ ‫ﻭﻣﻦ ﺯﺍﻭﻳﺔ ﺃﺧﺮﻯ ﻓﺎﻟﺘﻮﻛﻞ ﺍﺳﻢ ﻟﻼﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺣﺎﻝ ﺍﻟﻨﺎﺱ ﻋﺎﻣﺔ‬ ‫‪ (١‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ‪.١٧٠/٢‬‬

‫‪١٢٢‬‬


‫ﻭﺍﻟﺘﺴﻠﻴﻢ ﻫﻮ ﺣﺎﻝ ﺍﳌﺘﻨﺒﻬﲔ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ؛ ﺃﻣﺎ ﺍﻟﺘﻔـﻮﻳﺾ ﻓﻬـﻮ‬ ‫ﻋﻨﻮﺍﻥ ﻋﺪﻡ ﺍﻟﺘﻌﻠﻖ ﺑﺎﻷﺳﺒﺎﺏ ﻭﺍﻟﺘﺪﺑﲑ‪ ،‬ﻭﻫﻮ ﺣﺎﻝ ﺃﻭ ﻣﻘـﺎﻡ ﳜـﺺ ﺃﺧـﺺ‬ ‫ﻼ‬ ‫ﺍﳋﻮﺍﺹ‪ .‬ﻓﺴﺎﻟﻚ ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﺴﻴﺢ ﰲ ﲰﺎﺀ ﺍﻟﺘﻔﻮﻳﺾ‪ ،‬ﺣﱴ ﻟﻮ ﻛﺎﻥ ﻣﻨﺸﻐ ﹰ‬ ‫ﻇﺎﻫﺮﹰﺍ ﺑﺎﻟﺘﺪﺑﲑ ﻭﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﻬﺬﺍ ﺍﻻﺷﺘﻐﺎﻝ ﻣﻦ ﺿﺮﻭﺭﻳﺎﺕ ﻭﺟﻮﺩﻩ ﰲ ﺩﺍﺋـﺮﺓ‬ ‫ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﻣﻦ ﻟﻮﺍﺯﻡ ﻣﺄﻣﻮﺭﻳﺘﻪ ﲡﺎﻩ ﺍﳊﻖ ﺗﻌﺎﱃ‪ .‬ﺇﺫ ﲞﻼﻑ ﺫﻟﻚ ﻟـﻮ ﺍﲣـﺬ‬ ‫ﺍﻷﺳﺒﺎﺏ ﻣﺮﺗﻜﺰﹰﺍ ﻭﻣﺴﺘﻨﺪﹰﺍ ﺣﻘﻴﻘﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﺮﺩﻯ ﻣﻦ ﻣﺮﺗﺒﺔ ﺑﺎ ٍﺯ ﲰﺎﻭﻱ ﺇﱃ ﺩﺍﺑ‪‬ﺔ‬ ‫ﺣﺸﺮﻳﺔ ﺗﺰﺣﻒ ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬ ‫ﺗﺬﻛﺮ ﻛﺘﺐ ﺍﳌﻨﺎﻗﺐ ﺍﳊﺎﺩﺛﺔ ﺍﻵﺗﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ‪‬ﺬﻩ ﺍﳌﻼﺣﻈﺔ‪ :‬ﺃﻥ ﺃﺣﺪ ﺃﻭﻟﻴـﺎﺀ‬ ‫ﺍﳊﻖ ﻟﺪﻯ ﺍﻧﻔﻌﺎﻟﻪ ﺍﻟﺸﺪﻳﺪ ﰲ ﺃﺛﻨﺎﺀ ﺍﲣﺎﺫﻩ ﺍﻟﺘﺪﺑﲑ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﲰـﻊ‬ ‫ﻫﺎﺗﻔﺎ ﻳﻬﺘﻒ ﺑﻪ‪:‬‬ ‫ﻚ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ِﺇﻥﱠ ِﻓﻲ ﺍﻟ‪‬ﺘ ‪‬ﺪِﺑ ِﲑ ‪‬ﻫ ﹾﻠ ﹶﻜﻰ‬ ‫ﹶﻻ ‪‬ﺗ ‪‬ﺪِّﺑ ‪‬ﺮ ﹶﻟ ‪‬‬ ‫ﻚ ِﻣ‪‬ﻨﻜﹶﺎ‬ ‫ﺤﻦ‪ ‬ﹶﺃ ‪‬ﻭﻟﹶﻰ ﹶﻟ ‪‬‬ ‫ﺽ ﹾﺍ َﻷ ‪‬ﻣ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬ ‫ﹶﻓ ِّﻮ ِ‬ ‫ﻓﺈﻥ "ﺗﺮﻙ ﺍﻟﺘﺪﺑﲑ" ﺍﻟﺬﻱ ﻳﻌﲏ ﺍﻟﺘﺠﺮﺩ ﻣﻦ ‪‬ﺟﻠﹶﺒﺔ ﺍﻷﺳﺒﺎﺏ ﻭﻋﺪﻡ ﻓﺴﺢ ﺍ‪‬ـﺎﻝ‬ ‫ﻟﻠﻮﺳﺎﺋﻂ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻋﻤ ‪‬ﻖ ﻋﻈﻴﻢ‪ ،‬ﻻ ﻳﻄﺎﻟﻪ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇ ﹼﻻ ﺍﻟـﺮﻭ‪‬ﺍﺩ‬ ‫ﺍﻷﻓﺬﺍﺫ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤﺴﻜﻮﻥ ﺑﻌﻼﻗﺘﻬﻢ ﻣﻊ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻢ ﺑﲔ ﺍﳋﻠﻖ‪.‬‬ ‫ﺇﻥ ﻋﺪﻡ ﺇﻋﻄﺎﺀ ﺍﻟﺘﺄﺛﲑ ﺍﳊﻘﻴﻘﻲ ﻟﻸﺳﺒﺎﺏ ﻣﻊ ﺍﻟﺘﻮﺳﻞ ‪‬ﺎ ﻫﻮ "ﺗﻮﻛ ﹲﻞ" ﻟﻌﺎﻣﺔ‬ ‫ﺾ ﻭﺛﻘـ ﹲﺔ"‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭ"ﺗﺴﻠﻴ ‪‬ﻢ" ﳌﻦ ﺍﻧﺘﺒﻪ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺣﺠﺐ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭ"ﺗﻔـﻮﻳ ‪‬‬ ‫ﻷﻫﻞ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻷﻣﺎﻥ ﻛ ﱞﻞ ﺣﺴﺐ ﺩﺭﺟﺘﻪ‪ .‬ﻭﻣﺎ ﺃﻟﻄﻒ ﻣﺎ ﻳﻘﻮﻟـﻪ ﺍﻟﺮﺳـﻮﻝ‬ ‫ﺍﳊﺒﻴﺐ ‪ ‬ﻋﻨﺪﻣﺎ ﻳﺮﺑﻂ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳉﻬﺪ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﺘﻔﻮﻳﺾ ﻭﺍﻟﺘﻮﻛﻞ ﻣﻌﹰﺎ‪) :‬ﹶﻟ ‪‬ﻮ‬ ‫‪١٢٣‬‬


‫ﷲ ‪‬ﺣ ‪‬ﻖ ‪‬ﺗ ‪‬ﻮﻛﱡِﻠ ِﻪ ﹶﻟ ‪‬ﺮ ِﺯ ﹾﻗ‪‬ﺘ ‪‬ﻢ ﹶﻛﻤ‪‬ﺎ ﻳ‪ ‬ﺮ ‪‬ﺯﻕ‪ ‬ﺍﻟ ﱠﻄﻴ‪‬ـ ‪‬ﺮ ‪‬ﺗﻐ‪‬ـﺪ‪‬ﻭ‬ ‫ﹶﺃ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻮ ﱠﻛﻠﹸﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬ ‫)‪(١‬‬ ‫ﺡ ِﺑﻄﹶﺎﻧ‪‬ﺎ(‪.‬‬ ‫ِﺧﻤ‪‬ﺎﺻ‪‬ﺎ ‪‬ﻭ‪‬ﺗﺮ‪‬ﻭ ‪‬‬ ‫ﻭﻛﻞ ﻓﺮﺩ ﻳﺄﺧﺬ ﺣﻈﹰﺎ ﻣﻦ ﻓﻬﻢ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﻨﺒﻮﻱ ﺣﺴﺐ ﺩﺭﺟﺘﻪ‪:‬‬ ‫‪ -١‬ﺍﻟﻌﻮﺍﻡ ﻳﻔﻬﻤﻮﻥ ﻣﻨﻪ‪ :‬ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﷲ ﲟﻌﻨﺎﻩ ﺍﻟﻌﺎﻡ‪ .‬ﻛﻤﺎ ﺗﺸﲑ ﺇﻟﻴـﻪ‬ ‫ﷲ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮﻛﱠﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ‪) ‬ﺇﺑﺮﺍﻫﻴﻢ‪ (١٢:‬ﻭﻳﺬﻛﺮﻩ ﻣﻮﻻﻧـﺎ‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬ ‫ﺍﻟﺮﻭﻣﻲ ﻣﻘﺘﺒﺴﹰﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪:‬‬ ‫ﹶﮔ ‪‬ﺮ ‪‬ﺗ ‪‬ﻮﻛﱡﻞ ‪‬ﺭ ‪‬ﻫ‪‬ﺒ ‪‬ﺮ ‪‬ﺳـﺖ‬ ‫ﹸﮔﻔﺖ ‪‬ﭘ‪‬ﻴ ‪‬ﻐ ‪‬ﻤ‪‬ﺒ ‪‬ﺮ ﺑ‪‬ﺂﻭﺍ ِﺯ ‪‬ﺑﻠﹶﻨ ‪‬ﺪ‬

‫ﺍِﻳﻦ ‪‬ﺳﺒ‪‬ﺐ ‪‬ﻫ ‪‬ﻢ ‪‬ﺳﻨ‪‬ﺖ ‪‬ﭘ‪‬ﻴ ‪‬ﻐ ‪‬ﻤﺒ‪‬ﺮﺳ‪‬ﺖ‬ ‫)‪(٢‬‬

‫‪‬ﺑـﺎ ‪‬ﺗ ‪‬ﻮﻛﱡ ﹾﻞ ﺯ‪‬ﺍﻧ‪‬ﻮﻱ ﹸﺍ ‪‬ﺷـﺘ‪‬ﺮ ‪‬ﺑﺒ‪‬ﻨﺪ‬

‫ﺃﻱ‪ :‬ﻣﻬﻤﺎ ﻛﺎﻥ ﺍﻟﺘﻮﻛﻞ ﻣﺮﺷﺪﹰﺍ ﻭﺩﻟﻴﻼﹰ‪ ،‬ﻓﺮﻋﺎﻳﺔ ﺍﻷﺳﺒﺎﺏ ﺳﻨﺔ ﻧﺒﻮﻳﺔ‪ .‬ﻓﻘﺪ‬ ‫)‪(٣‬‬ ‫ﻧـﺎﺩﻯ ﺍﻟﺮﺳـﻮﻝ ‪ ‬ﺍﻋ ِﻘﻠﻬﺎ ﻭﺗـﻮ ﹼﻛـﻞ‪.‬‬ ‫‪ -٢‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﳝﻀﻮﻥ ﺣﻴﺎ‪‬ﻢ ﰲ ﺳﻔﻮﺡ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﻭﻳﺘﱪ‪‬ﺃﻭﻥ ﻣـﻦ‬ ‫ﺣﻮﳍﻢ ﻭﻗﻮ‪‬ﻢ ﻣﺴﺘﺴﻠﻤﲔ ﺇﱃ ﺣﻮﻝ ﺍﷲ ﻭﻗﻮﺗﻪ‪ ،‬ﻓﻴﻔﻬﻤﻮﻥ ﻣﻨﻪ‪ :‬ﺣﺎﻝ ﺍﳌﻴﺖ ﺑﻴﺪ‬ ‫ﲔ‪‬‬ ‫ﷲ ﹶﻓ‪‬ﺘ ‪‬ﻮ ﱠﻛﻠﹸﻮﺍ ﺇِﻥ ﻛﹸﻨﺘ‪‬ﻢ ﻣ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺍﻟﻐﺴ‪‬ﺎﻝ‪ ،‬ﻭﺗﺬﻛﹼﺮﻧﺎ ﺑﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪  :‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬ ‫)ﺍﳌﺎﺋﺪﺓ‪.(٢٣ :‬‬ ‫‪ -٣‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﳚﻮﻟﻮﻥ ﰲ ﺫﺭﻯ ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﷲ ﻭﺍﻟﺒﻘﺎﺀ ﺑﺎﷲ‪ ،‬ﻓﻬﺆﻻﺀ ﻳﻔﻬﻤﻮﻧﻪ‬ ‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪٣٣‬؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺰﻫﺪ ‪١٤‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪٣٠،٥٢/١‬؛ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻻﺑﻦ ﺍﳌﺒـﺎﺭﻙ‬ ‫‪) ١٩٧‬ﻭﺍﻟﻨﺺ ﻣﻨﻪ(‪.‬‬ ‫‪ (٢‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/١‬ﺹ‪/٥٠‬ﺏ‪.٩١٢‬‬ ‫‪) (٣‬ﺟﺎﺀ ﺭﺟﻞ ﻋﻠﻰ ﻧﺎﻗﺔ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻫﻞ ﺃﺩﻋﻬﺎ ﻭﺃﺗﻮﻛﻞ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻋﻘﻠﻬﺎ ﻭﺗﻮﻛﻞ(‪ .‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺻـﻔﺔ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ‪٦٠‬؛ ﺍﻟﺼﺤﻴﺢ ﻻﺑﻦ ﺣﺒﺎﻥ ‪.٥١٠/٢‬‬

‫‪١٢٤‬‬


‫ﲔ‬ ‫ﷲ ‪‬ﻭِﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻮﻛِﻴ ﹸﻞ( ِﺣ ‪‬‬ ‫ﺴِﺒ ‪‬ﻲ ﺍ ُ‬ ‫"ﺗﻔﻮﻳﻀﹰﺎ" ﻛﺴﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪ ‬ﺍﻟﺬﻱ ﻗﺎﻝ‪ ) :‬ﺣ ‪‬‬ ‫ﺃﹸﹾﻟ ِﻘ ‪‬ﻲ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِﺭ‪ (١)،‬ﺃﻱ ﻋﻠ ‪‬ﻤﻪ ﲝﺎﱄ ‪‬ﻳﻐﲏ ﻋﻦ ﺳﺆﺍﱄ‪ .‬ﺃﻭ ﻳﻔﻬﻤﻮﻧﻪ "ﺛﻘﺔ" ﻛﻤﺎ ﻫﻮ‬ ‫ﷲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ـﺎ‪‬‬ ‫ﺍﳊﺎﻝ ﻟﺪﻯ ﻣﻔﺨﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ ‬ﺍﻟـﺬﻱ ﻗـﺎﻝ ‪ ‬ﹶﻻ ‪‬ﺗﺤ‪‬ـ ‪‬ﺰ ﹾﻥ ِﺇﻥﱠ ﺍ َ‬ ‫)ﺍﻟﺘﻮﺑـﺔ‪ (٤٠:‬ﰲ ﺛﻘﺔ ﺗﺎﻣﺔ ﻭﺍﻃﻤﺌﻨﺎﻥ ﺑﺎﻟﻎ ﺣﻴﻨﻤﺎ ﺳﻘﻄﺖ ﻇﻼﻝ ﺍﻷﻋﺪﺍﺀ ﻋﻠﻰ ﻓﻢ‬ ‫ﺍﻟﻐﺎﺭ ﻭﺍﺭﲡﺖ ﺟﻨﺒﺎﺕ " ﺛﻮﺭ" ﺑﺘﻬﺪﻳﺪﺍ‪‬ﻢ ﺍﻟﺮﻫﻴﺒﺔ ﺍﻟﱵ ﺃﺭﻋﺒﺖ ﺍﳉﻤﻴﻊ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ‬ ‫ﺴ‪‬ﺒ ‪‬ﻪ‪‬‬ ‫ﷲ ﹶﻓﻬ‪ ‬ﻮ ﺣ‪‬ـ ‪‬‬ ‫ﺍﻟﻜﺮﱘ ﻳﺒﲔ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭﻣ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﻛﱠ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬ ‫)ﺍﻟﻄﻼﻕ‪.(٣ :‬‬

‫ﺍﻟﺘﻔﻮﻳﺾ ﺃﲰﻰ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﻭﺍﻟﺜﻘﺔ ﺃﻋﻠﻰ ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻓﻤﻦ ﺑﻠﻎ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻭﻓﹼﻰ ﻫﺬﺍ‬ ‫ﺍﳌﻘﺎﻡ ﺣﻘﻪ‪ ،‬ﻻ ﻳﺬﻭﺏ ﺑﻌﻘﻠﻪ ﻭﻣﻨﻄﻘﻪ ﻭﻋﻘﻴﺪﺗﻪ‪ ،‬ﺑﻞ ﺃﻳﻀﺎ ﲜﻤﻴﻊ ﻣﺸﺎﻋﺮﻩ ﺍﻟﻈـﺎﻫﺮﺓ‬ ‫ﻭﺍﻟﺒﺎﻃﻨﺔ ﰲ ﺃﻭﺍﻣﺮ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﺇﺷﻌﺎﺭﺍﺗﻪ‪ ،‬ﺣﱴ ﻳﺼﺒﺢ ﻣﺮﺁﺓ ﳎﻠﻮﺓ ﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﳍﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﱵ ﺗﻔﻮﻕ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﺃﻣﺎﺭﺍ‪‬ﺎ ﺍﳋﺎﺻﺔ ‪‬ﺎ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬ ‫‪ -١‬ﺍﻟﺴﻜﻮﻥ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺑﺮﺅﻳﺔ ﺍﻟﺘﺪﺑﲑ ﺿﻤﻦ ﺍﻟﺘﻘﺪﻳﺮ‪.‬‬ ‫‪ -٢‬ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺇﺭﺍﺩﺗﻪ ﻇ ﹲﻞ ﻟﻺﺭﺍﺩﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻭﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻷﺻﻞ‪.‬‬ ‫‪ -٣‬ﺍﺳﺘﻮﺍﺀ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻠﻄﻒ ﻟﺪﻳﻪ ﻭﺇﺑﺪﺍﺀ ﺍﻟﺮﺿﺎ ﲜﻤﻴﻊ ﻛﻴﺎﻧﻪ ﺑﺎﻟﻘﻀﺎﺀ‪.‬‬ ‫ﻭ"ﺻﺎﺣﺐ ﺍﳌﻨﻬﺎﺝ" ﻳﺮﺳﻢ ﺧﻄﻮﻁ ﺍﻟﺘﻔﻮﻳﺾ ﻛﺎﻵﰐ‪:‬‬ ‫ﺖ ﺇﱃ ﺍﶈﺒﻮﺏ ﺃﻣﺮﻱ ﻛﻠﱠﻪ‬ ‫ﻭﻛﹼﻠ ‪‬‬

‫ﻓﺈﻥ ﺷﺎﺀ ﺃﺣﻴﺎﱐ ﻭﺇﻥ ﺷﺎﺀ ﺃﺗﹶﻠﻔﺎ‬

‫ﻭﻛﻼﻡ ﲨﻴﻞ ﺁﺧﺮ ﻣﻦ "ﻭﺍﺻﻒ ﺍﻧﺪﺭﻭﱐ"‪:‬‬ ‫ﻻﺑﺪ ﺃﻥ ﺳﻴﻈﻬﺮ ﺣﻜﻢ ﺍﻟﻘﺪﺭ‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺁﻝ ﻋﻤﺮﺍﻥ؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪٣٠/٢‬؛ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻻﰊ ﻧﻌﻴﻢ ‪.١٩/١‬‬

‫‪١٢٥‬‬


‫ﻓﻔ ‪‬ﻮﺽ ﺍﻷﻣﺮ ﺇﱃ ﺍﳊﻖ ﻭﻻ ﺗﺘﺄﱂ ﻭﻻ ﺗﺘﻜﺪﺭ‪.‬‬ ‫ﻭﻣﻦ ﺃﲨﻞ ﻣﺎ ﻗﻴﻞ ﰲ ﺍﻟﺘﻔﻮﻳﺾ ﻫﻮ ﻣﺎ ﻗﺎﻟﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻘـﻲ ﰲ ﻗـﺼﻴﺪﺗﻪ‬ ‫"ﺗﻔﻮﻳﺾ ﻧﺎﻣﻪ" ‪ -‬ﺭﺳﺎﻟﺔ ﺍﻟﺘﻔﻮﻳﺾ ‪ -‬ﺍﻟﱵ ﻣﻄﻠﻌﻬﺎ‪:‬‬ ‫ﺍﳊﻖ ﺗﻌﺎﱃ ﳚﻌﻞ ﺍﻟﺸﺮﻭﺭ ﺧﲑﺍﺕ‬ ‫ﻻ ﺗﻈﻨﻦ ﻳﻔﻌﻞ ﻏﲑ ﺫﻟﻚ‬ ‫ﻓﺎﻟﻌﺎﺭﻑ ﻳﺸﺎﻫﺪﻩ‬ ‫ﻟﻨ ‪‬ﺮ ﻣﻮﻻﻱ ﻣﺎ ﻳﻔﻌﻞ‬ ‫ﻣﺎ ﻳﻔﻌﻠﻪ ﻫﻮ ﺍﻷﲨﻞ‬ ‫ﻛﻦ ﻣﺘﻮﻛﻼ ﻋﻠﻰ ﺍﳊﻖ‬ ‫ﻭﻓ ‪‬ﻮﺽ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ‪‬ﺗ ِﺮﺡ ﻧﻔﺴﻚ‬ ‫ﻛﻦ ﺻﺎﺑﺮﺍ ﺭﺍﺿﻴﹰﺎ‬ ‫ﻟﻨ ‪‬ﺮ ﻣﻮﻻﻱ ﻣﺎ ﻳﻔﻌﻞ‬ ‫ﻣﺎ ﻳﻔﻌﻠﻪ ﻫﻮ ﺍﻷﲨﻞ"‪.‬‬

‫)‪(١‬‬

‫ﺭ‪‬ﺑﻨﺎ ﻋﻠﻴﻚ ﺗﻮﻛﻠﻨﺎ ﻭﺇﻟﻴﻚ ﺃﻧﺒﻨﺎ ﻭﺇﻟﻴﻚ ﺍﳌﺼﲑ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬ ‫ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪ (١‬ﻣﻌﺮﻓﺘﻨﺎﻣﻪ ﻹﺑﺮﺍﻫﻴﻢ ﺣﻘﻲ )ﺗﺮﻛﻴﺔ( ﺹ ‪.١٤٩/١‬‬

‫‪١٢٦‬‬


‫א‪‬‬

‫‪ ‬‬

‫‪‬‬

‫ﺍﳋﹸﻠﻖ ﻫﻮ ﺍﳌﺰﺍﺝ‪ ،‬ﺍﻟﻄﺒﻊ‪ ،‬ﺍﻟﺴﺠﻴﺔ‪ .‬ﻓﻬﻮ ﺃﻫﻢ ﻏﺎﻳﺔ ﻟﻠﺨ‪‬ﻠﻖ‪ ،‬ﻭﺍﻟﺒ‪‬ﻌﺪ ﺍﳊﻘﻴﻘﻲ‬ ‫ﻟﻠﺨ‪‬ﻠﻖ ﺍﳉﺒﻠﹼﻲ‪ ،‬ﻭﺗﺼﺮ‪‬ﻑ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺣﻘﻴﻘـﺔ "ﺍﳋﹶﻠـﻖ" ﻣـﺴﺘﻬﺪﻓﹰﺎ‬ ‫ﺍﻷﺧﻼﻕ ﺍﻹﳍﻴﺔ‪ .‬ﻓﻤﻦ ﺃﺣﺴﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﻭﺃﻟﺒﺲ ﺍﳋﹶﻠـﻖ ﻟﺒـﺎﺱ‬ ‫ﳋﻠﹸﻖ" ﺳﻬﻠﺖ ﻋﻠﻴﻪ ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪.‬‬ ‫"ﺍ ﹸ‬ ‫ﻧﻌﻢ‪ :‬ﺍﳋﹶﻠﻖ ﻭﺍﳋﹸﻠﻖ ﻳﺄﺗﻴﺎﻥ ﻣﻦ ﺟﺬﺭ ﻭﺍﺣﺪ‪ .‬ﻭﻻ ﻳﺘﺒﺎﻳﻨﺎﻥ ﰲ ﺍﻷﺳﺎﺱ ﻣﻦ ﺣﻴﺚ‬ ‫ﺍﻟﺒﻨﻴﺔ‪ .‬ﺇ ﹼﻻ ﺃﻥ ﺍﳋﹶﻠﻖ‪ ،‬ﻳ‪‬ﺮﻯ ﺑﺎﻟﺒﺼﺮ‪ ،‬ﻭﻳ‪‬ﺪ ‪‬ﺭﻙ ﺑﺎﳊﻮﺍﺱ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﳌﺎ ﻟﻪ ﻣـﻦ ﻣﻌـﲎ‬ ‫ﺗﻐﻠﺒﺖ ﻋﻠﻴﻪ ﺍﳌﺎﺩﺓ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳍﻴﺌﺔ ﻭﺍﻟﺸﻜﻞ ﻭﺍﳍﻴﻜﻞ‪ .‬ﺑﻴﻨﻤﺎ ﺍﳋﹸﻠﻖ‪ ،‬ﻫﻮ ﺃﺻﻞ ﻭﳏﺘﻮﻯ‬ ‫ﻭﻣﻌﲎ ﻳ‪‬ﺪ ‪‬ﺭﻙ ﺑﺎﻟﻘﻠﺐ‪ ،‬ﻭﻳ‪‬ﺸﻌﺮ ﺑﺎﻷﺣﺎﺳﻴﺲ ﻭﻳ‪‬ﻤﺜﹼﻞ ﺑﺎﻟﺮﻭﺡ‪.‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﳎﻬﻮﻝ ﺑﻮﺍﺟﻬﺘﻪ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻻ ‪‬ﻳﻈﻬﺮ ﻫﻮﻳﺘﻪ ﺍﳊﻘﻴﻘﻴـﺔ ﺇ ﹼﻻ ﻃﺒﻌ‪‬ـﻪ‬ ‫ﻭﻣﺰﺍﺟ‪‬ﻪ ﻭﺳﺠﻴﺘ‪‬ﻪ‪ .‬ﻭﺍﻟﻨﺎﺱ ﻣﻬﻤﺎ ﻇﻬﺮﻭﺍ ﲟﻈﺎﻫﺮ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﺈﻥ ﻃﺒﻌﻬﻢ ﻭﺳﺠﺎﻳﺎﻫﻢ‬ ‫ﻻ ﺑﺪ ﺃﻥ ﺗﻜﺸﻒ ﻋﻨﻬﻢ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ‪ .‬ﻭﻗﺪ ﻋﺒ‪‬ﺮ ﻋﻦ ﻫﺬﺍ ﺷﺎﻋﺮ ﺟـﺎﻫﻠﻲ‬ ‫ﻑ‪:‬‬ ‫ﺑﻘﻮ ِﻝ ﻋﺎﺭ ٍ‬ ‫ﺉ ِﻣ ‪‬ﻦ ‪‬ﺧﻠِﻴ ﹶﻘ ٍﺔ‬ ‫‪‬ﻭ ‪‬ﻣ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺗ ﹸﻜ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ ‪‬ﻣ ِﺮ ٍ‬

‫)‪(١‬‬

‫ﺱ ﺗ‪ ‬ﻌﹶﻠ ِﻢ‬ ‫ﺨ ﹶﻔﻰ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫‪‬ﻭِﺇ ﹾﻥ ﺧ‪‬ﺎﹶﻟﻬ‪‬ﺎ ‪‬ﺗ ‪‬‬

‫ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ ،‬ﺇﻥ ﺍﳋﹸﻠﻖ ﻳﺼﺤﺢ ﲨﻴﻊ ﺗـﻀﻠﻴﻼﺕ ﺍﳌﻈـﺎﻫﺮ ﻭﺧـﺪﺍﻋﺎﺕ‬ ‫‪ (١‬ﺍﻧﻈﺮ ﻗﻮﻝ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ ﻫﺬﺍ ﰲ‪ :‬ﺧﺰﺍﻧﺔ ﺍﻷﺩﺏ ﻟﻠﺤﻤﻮﻱ ‪.٤٩٢/٢‬‬

‫‪١٢٧‬‬


‫ﺍﻷﺷﻜﺎﻝ ﻓﻴﻜﻮﻥ ﻣﺘﺮﲨﹰﺎ ﳋﻔﺎﻳﺎ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺣﻴﻨﻤﺎ ﻳ‪‬ﺬﻛﺮ‬ ‫ﳋﻠﻖ ﻳﺼﺒﺢ ﻣ‪‬ﻠﻜﺔ‬ ‫"ﺍﳋﹸﻠ ‪‬ﻖ" ‪‬ﺗﺬﻛﺮ ﻣﻌﻪ ﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ‪ ،‬ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺑﻌﺾ ﺍ ﹸ‬ ‫ﲟﺮﻭﺭ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﻴﺘﺤﻮﻝ ﺍﳋﲑ ﻭﻛﺬﺍ ﺍﻟﺸﺮ ﺇﱃ ﺟﺰﺀ ﻣﻦ ﻋﻤﻖ ﻃﺒﻴﻌﺘﻨﺎ‪ ،‬ﻓﲑﺩ ﺗﺒﺎﻋﹰﺎ‬ ‫ﺗﻘﺴﻴﻢ ﺁﺧﺮ ﻫﻮ‪" :‬ﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ" ﻭ"ﺍﻷﺧﻼﻕ ﺍﻟﺴﻴﺌﺔ"‪ ،‬ﺇ ﹼﻻ ﺃﻧﻨﺎ ﻫﻨﺎ ﻧﻘـﺼﺪ‬ ‫"ﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ" ﻭﺣﺪﻫﺎ‪.‬‬ ‫ﺇﻥ ﺃﻭﺛﻖ ﻣﻌﻴﺎﺭ ﻟﻠﺘﺼﻮﻑ ﻫﻮ "ﺍﳋﹸﻠﻖ ﺍﳊﺴﻦ" ﻓﻤﻦ ﺯﺍﺩ ﻋﻠﻴﻚ ﰲ ﺍﳋﹸﻠﻖ ﺯﺍﺩ‬ ‫ﻋﻠﻴﻚ ﰲ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﺃﻣﺎ ﺍﳊﺎﻻﺕ ﺍﳋﺎﺭﻗﺔ ﻭﺍﳌﻘﺎﻣﺎﺕ ﺍﶈﲑﺓ ﻭﺍﻟﺘﺼﺮﻓﺎﺕ ﺍﻟﻔﺎﺋﻘﺔ‬ ‫ﻋﻠﻰ ﻃﺎﻗﺔ ﺍﻟﺒﺸﺮ‪ ،‬ﺣﱴ ﻟﻮ ﻋﺪ‪‬ﺕ ﺃﺯﺍﻫﲑ ﺍﳋﹸﻠﻖ ﺍﳊﺴﻦ ﻭﲦﺮﺍﺗﻪ ﻓﻼ ﻗﻴﻤﺔ ﳍﺎ ﻣﺎ ﱂ‬ ‫ﺗﻘﺘﺮﻥ ﺑﺎﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ‪.‬‬ ‫ﺃﻣ‪‬ﺎ ﻳﻘﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻳﻌﺔ ‪ِ ): ‬ﺧﻴ‪‬ﺎ ‪‬ﺭ ﹸﻛ ‪‬ﻢ ﹶﺃﺣ‪‬ﺎ ِﺳﻨ‪‬ﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﺧﻼﻗﹰﺎ()‪ (١‬ﻋﻨـﺪﻣﺎ‬ ‫ﺳﺌﻞ‪ :‬ﺃﻱ ﺍﳌﺆﻣﻨﲔ ﺃﻓﻀﻞ؟‬ ‫ﻭِﻟ ‪‬ﻢ ﻻ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻗﺪ ﻭﺻﻒ ﺃﻓﻀﻞ ﻋﺒﺎﺩﻩ ﻭﺃﻛـﺮﻣﻬﻢ‪ ،‬ﰲ‬ ‫ﻚ ﹶﻟﻌ‪‬ﻠﻰ ﺧ‪‬ﻠﹸ ٍﻖ ‪‬ﻋﻈِﻴ ٍﻢ‪) ‬ﺍﻟﻘﻠﻢ‪ (٢:‬ﻣﻊ ﻋﻈﻴﻢ‬ ‫ﻣﻘﺎﻡ ﺍﻟﺘﺴﻠﻴﺔ ﻭﺍﻷﻣﺎﻥ ﻭﺍﻟﺜﻨﺎﺀ ﺑـ ‪ ‬ﻭِﺇ‪‬ﻧ ‪‬‬ ‫ﺁﻻﺋﻪ ﻭﻋﻤﻴﻢ ﺃﻟﻄﺎﻓﻪ ﻋﻠﻴﻪ‪ ،‬ﲟﻌﲎ‪ :‬ﺇﻧﻚ ﻋﻠﻰ ﺧ‪‬ﻠﻖ ﻋﻈﻴﻢ ﲝﻴﺚ ﻻ ﳝﻜﻦ ﺍﻹﺣﺎﻃﺔ‬ ‫ﺑﻪ ﻭﻻ ﺇﺩﺭﺍﻛﻪ ﲟﺪﺍﻩ ﺍﻟﻘﺮﺁﱐ ﻭﻣﺮﺗﻜﺰﻩ ﺍﻹﳍﻲ‪ .‬ﻓﻴﻠﻔﺖ ﺍﻷﻧﻈﺎﺭ ﺇﻟﻴـﻪ ﺑﺄﺧﻼﻗـﻪ‬ ‫ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻭﲟﺰﺍﻳﺎﻩ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﺃﻱ‪ :‬ﲞ‪‬ﻠﻘﻪ ﺍﻟﺬﻱ ﻳ‪‬ﻌﺪ ﻏﺎﻳـﺔ ﺧِﻠﻘﺘـﻪ‪،‬‬ ‫ﻭﻣﻨﺘﻬﻰ ﻫﺪﻓﻪ ﻭﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ‪ ..‬ﺃﻱ ‪‬ﲞﹸﻠﻘﻪ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺬﻱ ﺑـﺪﺃ ﺑـﺄﻭﻝ ﺇﻧـﺴﺎﻥ‬ ‫ﻭﺗﻜﺎﻣﻞ ﺣﱴ ﻋﺼﺮ ﺍﻟﻨﻮﺭ ﻭﺍﺧﺘﺘﻢ ﺑﻪ‪.‬‬ ‫ﻼ‪ :‬ﺍﻟﺒﺨـﺎﺭﻱ‪،‬‬ ‫‪ (١‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻟﺰﻫﺪ ‪٣١‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪ .٢٧٨/٤‬ﻭﰲ ﺍﻟﺒﺎﺏ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ؛ ﺍﻧﻈﺮ ﻣـﺜ ﹰ‬ ‫ﺍﻷﺩﺏ ﺍﻟﺮﺿﺎﻉ ‪ ،١١‬ﺍﻹﳝﺎﻥ ‪٦‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺴﻨﺔ ‪.١٦‬‬

‫‪١٢٨‬‬


‫ﳋﻠﻖ ﺍﻟﺬﻱ ﻳﺄﰐ ﲟﻌـﲎ ﺭﺳـﻮﺥ ﺍﻟـﺪﻳﻦ‬ ‫ﺇﻥ ﻣﺎ ﻧﻘﻮﻟﻪ ﻣﻦ ﺣﻘﻴﻘﺔ‪ ،‬ﻭﻫﻲ ﺍ ﹸ‬ ‫ﻭﺍﻟﻌﻴﺶ ﺑﻪ ﻭﺍﻣﺘﺜﺎﻝ ﺍﻟﻘﺮﺁﻥ ﺩﻭﻥ ﺧﻠﻞ‪ ،‬ﻳﺆﻳﺪﻩ ﺟﻮﺍﺏ ﺃﻣﻨﺎ ﻋﺎﺋﺸﺔ ﺭﺿـﻲ ﺍﷲ‬ ‫ﲔ ﹶﺃ‪‬ﻧِﺒِﺌﻴﻨِﻲ ‪‬ﻋ ‪‬ﻦ ﺧ‪‬ﻠﹸ ِﻖ ‪‬ﺭﺳ‪‬ﻮ ِﻝ‬ ‫ﻋﻨﻬﺎ ﻋﻠﻰ ﺍﺳﺘﻔﺴﺎﺭ ﺳﻌﻴﺪ ﺑﻦ ﻫﺸﺎﻡ‪) :‬ﻳ‪‬ﺎ ﹸﺃﻡ‪ ‬ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺖ ‪‬ﺑﻠﹶﻰ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺖ ‪‬ﺗ ﹾﻘ ‪‬ﺮﺃﹸ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﹸﻗ ﹾﻠ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﺖ ﹶﺃﹶﻟ ‪‬‬ ‫ﷲ ‪ ‬ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺍِ‬ ‫ﷲ ‪ ‬ﻛﹶـﺎ ﹶﻥ‬ ‫ﺖ ﹶﻓِﺈﻥﱠ ﺧ‪‬ﻠﹸ ‪‬ﻖ ‪‬ﻧِﺒ ِّﻲ ﺍ ِ‬ ‫)‪(١‬‬ ‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ(‪.‬‬ ‫ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﺎﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺸﻜﻞ ﺍﻵﻳﺔ ﺍﳌﻨـﺰﻟﺔ‪ ،‬ﺗﺬﻛﹼﺮ ﺑﺎﻟﺬﺍﺕ‪:‬‬ ‫ﺃﻥ ﻫﺬﻩ ﺍﻷﺧﻼﻕ ﻫﻲ ﺃﺧﻼﻕ ﺫﺍﺕ ﺃﺻﺎﻟﺔ ﺇﳍﻴﺔ‪ ،‬ﻗﺮﺁﻧﻴـﺔ‪ ،‬ﻭﻓـﻮﻕ ﺍﻹﺩﺭﺍﻙ‪،‬‬ ‫ﻭﺗﺸﲑ ﺇﱃ ﲡﻠﻲ ﻫﺬﻩ ﺍﻷﺧﻼﻕ ﻭﻇﻬﻮﺭﻫﺎ‪ ،‬ﻭﻓﻀﻼ ﻋﻦ ﺧﺼﻮﺻﻴﺘﻬﺎ ﺑﺎﳌﺨﺎﻃﺐ‬ ‫ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺈﻥ ﺧ‪‬ﻠﻘﻪ ﻗﺮﺁﱐ ﻋﻤﻴﻖ ﺍﻟﻐﻮﺭ ﻻﻫﻮﰐ ﺍﻟﺴﻌﺔ‪ ،‬ﻻ ﻳﻘﺎﺱ ﺑـﺄﻱ ﻧﻈـﺎﻡ‬ ‫ﺧﻠﻘﻲ ﺁﺧﺮ ﻗﻂ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﺍﳋﻠﻖ ﺍﻟﺴﺎﻣﻲ ﺍﻟﺮﻓﻴﻊ ﻓﻮﻕ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﺍﳌـﺸﺎﺭ ﺇﻟﻴـﻪ‬ ‫ﺑﺎﻟﺘﻔﺨﻴﻢ ﰲ ﺗﻨﻮﻳﻦ ﻛﻠﻤﺔ "ﺧ‪‬ﻠﹸ ٍﻖ"‪ .‬ﳑﺎ ﻳﺒﲔ ﺑﻮﺿﻮﺡ ﺃﻧﻪ ﻻ ﻧﻈﲑ ﻟﻪ ﺑﲔ ﺍﻟﻨﺎﺱ ﻻ‬ ‫ﺳﺎﺑﻘﹰﺎ ﻭﻻ ﻻﺣﻘﺎﹰ‪ ،‬ﻓﻬﻮ ﻧﱯ ﺍﳋﹸﻠﻖ ﺍﳉﻤﻴﻞ ﺑﻞ ﺃﲨﻞ ﻣﻦ ﻛﻞ ﲨﻴﻞ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﻣﻦ ﺣﻴﺚ ﻣﺎﺩﺗﻪ ﻭﻣﻌﻨﺎﻩ‪ ،‬ﻭﻇﺮﻓﻪ ﻭﻣﻈﺮﻭﻓﻪ‪ ،‬ﻭﺧ‪‬ﻠﻘـﻪ ﻭﺧ‪‬ﻠﻘـﻪ‪،‬‬ ‫ﻣﻔﺘﻮﺡ ﻟﻠﺼﺎﳊﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﺇﺫ ‪‬ﺷﺮ‪‬ﻑ ﺑﻔﻄﺮﺓ‪ ،‬ﻭﺳﺠﺎﻳﺎ ﻭﻣ‪‬ﻠﻜﺎﺕ‪ ،‬ﻣﻬﻴﺄﺓ ﻻﻣﺘﻼﻙ‬ ‫ﺍﳋﲑﺍﺕ ﲨﻴﻌﻬﺎ ﻭﻣﺴﺘﻌﺪﺓ ﻷﻧﻮﺍﻉ ﺍﻟﻌﻈﻤﺔ ﻛﻠﻬﺎ‪ .‬ﰒ ﺳﺎﺭ ﺇﱃ "ﺃﻋﻠـﻰ ﻋﻠﻴـﻲ‬ ‫ﺍﻟﻜﻤﺎﻻﺕ" ﻣﻘﺪﺭﹰﺍ ﺃﻓﻀﻞ ﺗﻘﺪﻳﺮ ﳌﻮﺍﻫﺒﻪ ﺍﻷﻭﱃ ﻫـﺬﻩ‪ ،‬ﻭﱂ ﻳﻜﺘـﻒ ﺑﺎﻟـﺴﲑ‬ ‫ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﺗﻨﺒﻬﺖ ﲨﻴﻊ ﺍﻷﻟﻄﺎﻑ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﲡﻠﺖ ﻓﻴﻪ ﺑﺎﻷﺻـﺎﻟﺔ‪ ،‬ﻭﲨﻴـﻊ‬ ‫ﺍﻟﻔﻴﻮﺽ ﺍﻟﻘﺪﺳﻴﺔ ﺍﳌﻘﺪﺳﺔ ﺑـﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻲ ‪‬ﺭﺳ‪‬ﻮ ِﻝ ﺍ ِ‬ ‫ﷲ ﹸﺃ ‪‬ﺳ ‪‬ﻮ ﹲﺓ‬ ‫‪‬ﺣ ‪‬‬ ‫ﺴ‪‬ﻨ ﹲﺔ‪) ‬ﺍﻷﺣﺰﺍﺏ‪ (٢١:‬ﻓﺄﺧﺬ ﺑﺄﻳﺪﻱ ﻣﻌﺎﺻﺮﻳﻪ ﺫﻭﻱ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻄﺎﻫﺮﺓ ﻭﻫـﻢ‬ ‫‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ‪١٣٩‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺼﻼﺓ ‪٣١٦‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻭﺗﻄﻮﻉ ﺍﻟﻨﻬﺎﺭ ‪.٢‬‬

‫‪١٢٩‬‬


‫ﺻﻔﻮﺓ ﺍﻟﺼﻔﻮﺓ‪ ،‬ﻭﺭﻓﻌﻬﻢ ﺃﻳﻀﹰﺎ ﺇﱃ ﺫﺭﻯ ﺷﻮﺍﻫﻖ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺗﺒﻌﻴﺘﻬﻢ‪.‬‬ ‫ﻭﰲ ﻟﺴﺎﻧﻪ ﺟﻮﺍﻫﺮ ﺍﻷﻗﻮﺍﻝ‪:‬‬ ‫‪ِ ) .١‬ﺧﻴ‪‬ﺎ ‪‬ﺭ ﹸﻛ ‪‬ﻢ ﹶﺃﺣ‪‬ﺎ ِﺳﻨ‪‬ﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﺧﻼﻗﹰﺎ(‪.‬‬

‫)‪(١‬‬ ‫)‪(٢‬‬

‫ﺴ ِﻦ ﺧ‪‬ﻠﹸ ِﻘ ِﻪ ﻋﻈﻴ ‪‬ﻢ ﺩﺭﺟﺎﺕ ﺍﻵﺧﺮﺓ(‪.‬‬ ‫‪) .٢‬ﺇ ﹼﻥ ﺍﻟﻌﺒ ‪‬ﺪ ﻟﹶﻴ‪‬ﺒﻠﹸﻎ ِﺑﺤ‪ ‬‬ ‫)‪(٣‬‬

‫ﺴ ‪‬ﻦ(‪.‬‬ ‫‪) .٣‬ﹶﺃﹾﺛ ﹶﻘﻞﹸ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻓِﻲ ﺍﹾﻟﻤِﻴﺰ‪‬ﺍ ِﻥ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﺧﹸﻠ ‪‬ﻖ ‪‬ﺣ ‪‬‬

‫ﻭﰲ ﻳﺪﻩ ﻭﺻﻔﺔ ﺫﺍﺕ ﺃﺳﺮﺍﺭ ﳉﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺇﻧﺴﺎﻧﹰﺎ ﻛﺎﻣﻼﹰ‪ ،‬ﻓﺠﺎﻝ ﺑﺎﻟـﺬﻳﻦ‬ ‫ﻳﺘﺒﻌﻮﻧﻪ ﻭﺳـﺎﺡ ‪‬ﻢ ﰲ ﺍﻵﻓـﺎﻕ ﺍﻟﱵ ﲡﻮﻝ ﻓﻴﻬﺎ ﺍﳌﻼﺋﻜﺔ‪.‬‬ ‫ﻭﻗﺪ ﳋﹸﺼﺖ ﻋﻼﻣ ﹸﺔ ﺣﺴﻦ ﺍﳋﹸﻠﻖ‪ ،‬ﺍﻟﻘﻮﱄ ﻭﺍﻟﻔﻌﻠﻲ‪ ،‬ﺑﺎﳉﻤﻞ ﺍﻵﺗﻴﺔ‪ :‬ﻋـﺪﻡ‬ ‫ﺍﻹﻳﺬﺍﺀ ‪ ..‬ﻭﻏﺾ ﺍﻟﻄﺮﻑ ﻋﻤﻦ ﺁﺫﻭﻩ‪ ،‬ﻭﺗﻨﺎﺳﻴﻬﻢ ﺣﱴ ﻟﻮ ﺃﺑـﺼﺮﻫﻢ‪ ..‬ﻭﺩﺭﺀ‬ ‫ﻚ ﹶﻟﻌ‪‬ﻠﻰ ﺧ‪‬ﻠﹸ ٍﻖ ‪‬ﻋﻈِﻴ ٍﻢ‪‬‬ ‫ﺍﻟﺴﻴﺌﺔ ﺑﺎﳊﺴﻨﺔ‪ ..‬ﻭﻻ ﺟﺮﻡ ﺃﻥ ﺍﻟﺬﻱ ‪‬ﺑﺸ‪‬ﺮ ﲝﻘﻴﻘﺔ ‪ ‬ﻭِﺇ‪‬ﻧ ‪‬‬ ‫)ﺍﻟﻘﻠـﻢ‪ (٢:‬ﳍﻮ ﺃﻓﻀﻞ ﻣﺜﺎﻝ ﳍﺬﺍ‪ .‬ﻓﻬﻮ ﱂ ﳝﺘﻌﺾ ﳑﻦ ﻭﻗﻒ ﻗﺒﺎﻟﺘﻪ ﻭﻗـﺎﻝ ﻟـﻪ‪:‬‬ ‫ﺍﻋﺪﻝ)‪ ..(٤‬ﻭﻻ ﳑﻦ ﺁﺫﺍﻩ ﺑﺄﺧﺬﻩ ﲝﺠﺰ ﺭﺩﺍﺋﻪ)‪ ..(٥‬ﻭﻻ ﳑﻦ ﻧﺜﺮ ﺍﻟﺘـﺮﺍﺏ ﻋﻠـﻰ‬ ‫ﻭﺟﻬﻪ)‪ ...(٦‬ﻭﻻ ﳑﻦ ﺍﻓﺘﺮﻯ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺍﻟﻄﺎﻫﺮﺓ)‪ ...(١‬ﺑـﻞ ﻧﺎﻫﻴـﻚ ﻋـﻦ‬ ‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺮﺿﺎﻉ ‪١١‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺴﻨﺔ ‪١٦‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٩٩/٦ ،٢٥٠/٢‬‬ ‫‪ (٢‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪٢٦٠/١‬؛ ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪١٩٧/١‬؛ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠـﻬﻴﺜﻤﻲ ‪٢٤،٢٥/٨‬؛ ﻛـﺸﻒ‬ ‫ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪.٢٦٠٢٦١/٢‬‬ ‫‪ (٣‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ‪٢١٢/٥‬؛ ﺍﳌﺴﻨﺪ ﻟﻌﺒﺪ ﺑﻦ ﲪﻴﺪ ‪٤٥٢‬؛ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪٧٣/٢٥ ،٢٥٣/٢٤‬؛‬ ‫ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ ‪. ٧٥/٥‬‬ ‫‪ (٤‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻷﺩﺏ ‪ ،٩٥‬ﺍﳌﻨﺎﻗﺐ‪٢٥ ،‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺰﻛﺎﺓ ‪.١٤٢‬‬ ‫‪ (٥‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﺮﺽ ﺍﳋﻤﺲ ‪١٩‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺰﻛﺎﺓ ‪.١٢٨‬‬ ‫‪ (٦‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ‪١٤/٨‬؛ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪٣٤٢/٢٠‬؛ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ ‪.٢١/٦‬‬

‫‪١٣٠‬‬


‫ﺍﻣﺘﻌﺎﺿﻪ ﻣﻨﻬﻢ‪ ،‬ﻋﺎﺩﻫﻢ ﰲ ﻣﺮﺿﻬﻢ‪ (٢)،‬ﻭﺣﻀﺮ ﺗﺸﻴﻴﻊ ﺟﻨﺎﺋﺰﻫﻢ)‪ (٣‬ﺫﻟـﻚ ﻷﻥ‬ ‫ﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ ﻟﻮﻥ ﻃﺒﻴﻌﺘﻪ ﻭﺑﻌ ‪‬ﺪ ﺧِﻠﻘﺘﻪ‪.‬‬ ‫ﻛﻢ ﳑﻦ ﻳﻈﻬﺮﻭﻥ ﲞﻠﻖ ﲨﻴﻞ‪ ،‬ﻭﻟﻴﻮﻧﺔ ﺍﻟﻄﺒﻊ‪ ،‬ﻭ ﺩﻋﻮﻯ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻟﻜـﻦ‬ ‫ﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ ﻭﺍﻟﻠﲔ ﰲ ﺣﻴﺎ‪‬ﻢ ﻻ ﺗﻌﺪﻭ ﺻﻮﺭﺓ ﻣﺰﻳﻔﺔ ﻭﺑﻠﻮﺭﺓ ﻗﺎﺑﻠﺔ ﻟﻠﻜﺴﺮ‬ ‫ﺣﺎ ﹰﻻ‪ .‬ﺇﺫ ﻳﻜﻔﻲ ﻹﺑﺮﺍﺯ ﻭﺟﻮﻫﻬﻢ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻓﻜﺮﻫﻢ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻏﻀﺐ ﺑﺴﻴﻂ‪،‬‬ ‫ﻭﺷﺪﺓ ﻗﻠﻴﻠﺔ‪ ،‬ﻭﺗﻌﺮﺽ ﺧﻔﻴﻒ‪.‬‬ ‫ﻟﻜﻦ ﺍﳌﺰﻳ‪‬ﻦ ﺻﺪﺭﹰﺍ ﺑﺎﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ‪ ،‬ﻻ ﻳﺒﺪﻝ ﻃﻮﺭﻩ ﺣﱴ ﻟـﻮ ﻭﺿـﻊ ﰲ‬ ‫ﺟﻬﻨﻢ‪ ،‬ﺑﻞ ﻳﻌﻴﺶ ﻫﻨﺎﻙ ﺃﻳﻀﹰﺎ ﺣﻠﻴﻤﹰﺎ ﺳﻠﻴﻤﺎﹰ‪ ،‬ﳛﺎﻭﺭ ﺍﻟﺰﺑﺎﻧﻴـﺔ ﻭﻳـﺴﺎﻣﺮﻫﻢ‪..‬‬ ‫ﻳﺘﺤﻤﻞ ﻛﻞ ﻣﺎ ﺃﺻﺎﺑﻪ ﺑﺼﺪﺭ ﺭﺣﺐ ﻭﻗﻠﺐ ﻭﺍﺳﻊ‪.‬‬ ‫ﺇﻥ ﺍﻟﻘﻠﺐ ﺍﳌﻔﺘﻮﺡ ﻟﻸﺧﻼﻕ ﺍﳊﺴﻨﺔ ﺷﺒﻴﻪ ﲟﻜﺎﻥ ﻭﺍﺳﻊ ﻓﺴﻴﺢ‪ .‬ﻭﺣﱴ ﻟـﻮ‬ ‫ﻛﺎﻧﺖ ﳘﻮﻣﻪ ﺗﺴﻊ ﺍﻟﺪﻧﻴﺎ ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳚﺪ ﻣﻮﺿﻌﹰﺎ ﻟﻴـﺪﻓﻦ ﻓﻴـﻪ ﻏﻴﻈـﻪ‬ ‫ﻭﺣﺪﺗﻪ‪ .‬ﺃﻣﺎ ﺫﻭﻭ ﺍﻷﺧﻼﻕ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﺿﻴﻘﻮ ﺍﻟﺼﺪﺭ ﻓﻬﻢ ﲪﻘﻰ ﺑﻞ ﺃﺷﺪ ﲪﺎﻗـﺔ‬ ‫ﻣﻦ ﺍﻟﻐﺮﺍﺏ ﺃﻣﺜﺎﻝ "ﻗﺎﺑﻴﻞ"‪ ،‬ﻓﻼ ﳚﺪﻭﻥ ﻗﱪﹰﺍ ﰲ ﺍﻷﺭﺽ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺮﺣﺐ ﻟﻴﺪﻓﻨﻮﺍ‬ ‫ﺣﺪ‪‬ﻢ ﻭﻏﻴﻈﻬﻢ ﻭﺃﺣﺎﺳﻴﺴﻬﻢ ﺍﻟﺬﻣﻴﻤﺔ‪.‬‬ ‫ﻭﻧﻨﻬﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻗﺎﺋﻠﲔ‪:‬‬ ‫" ﻛﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻷﺧﻼﻕ‬ ‫ﻧﻈﺎﻡ ﺍﻟﻌﺎﱂ ﺑﺎﻷﺧﻼﻕ "‪.‬‬ ‫‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺸﻬﺎﺩﺍﺕ ‪١٥‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺘﻮﺑﺔ ‪.٥٦‬‬ ‫‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﳉﻨﺎﺋﺰ ‪٤‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪٢٠١/٥‬؛ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪.١٦٣/١‬‬ ‫‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪١٢‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳌﻨﺎﻓﻘﲔ ‪.٣-٢‬‬

‫‪١٣١‬‬


‫ﺍﻟﹼﻠﻬﻢ ﻋﻔﻮ‪‬ﻙ ﻭﻋﺎﻓﻴﺘ‪‬ﻚ ﻭﺭﺿﺎﻙ ﻭﺗﻮ ‪‬ﺟﻬ‪‬ﻚ ﻭﻧﻔﺤﺎﺗِﻚ ﻭﺃﹸﻧﺴ‪‬ﻚ ﻭﻗﹸﺮﺑ‪‬ﻚ‪ .‬ﻭﺻ ﹼﻞ‬ ‫ﻭﺳﻠﻢ ﻋﻠﻰ ﻣﻦ ﺃﺭﺳﻠﺘﻪ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻐ ‪‬ﺮ ﺍﶈﺠ‪‬ﻠﲔ‪.‬‬

‫‪١٣٢‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺴﻪ ﺍﻟﺘﻜﺒ‪‬ﺮ‪ .‬ﻭﳝﻜﻦ ﺃﻥ ﻧﻌﺮ‪‬ﻓﻪ ﺃﻳﻀﹰﺎ ﺑﺄﻧﻪ‪ :‬ﺷـﻌﻮﺭ‬ ‫ﺍﻟﺘﻮﺍﺿﻊ ﻫﻮ ﺍﻟﺘﺬﻟﻞ‪ ،‬ﻋﻜ ‪‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﲟﻮﻗﻌﻪ ﺍﳊﻘﻴﻘﻲ ﺃﻣﺎﻡ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺍﻟﺴﻠﻮﻙ ﻭﻓﻘﻪ‪ ،‬ﻭﺗﻘﻴﻴﻢ ﻣﻜﺎﻧﺘـﻪ‬ ‫ﻟﺪﻯ ﺍﳋﻠﻖ ﻣﻦ ﺯﺍﻭﻳﺔ ﻫﺬﺍ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﻋ ‪‬ﺪ ﻧﻔﺴﻪ ﻛﺄﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻭ ﻛﺄﻱ ﺟﺰﺀ‬ ‫ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﺃﻳﺎ ﻛﺎﻥ ﺍﻟﺘﻌﺮﻳﻒ ﻓﻤﱴ ﻣﺎ ﺗﻘﺒـﻞ ﺍﻹﻧـﺴﺎﻥ ‪-‬ﺑـﺮﻭﺡ‬ ‫ﻣﺘﻮﺍﺿﻌﺔ‪ -‬ﺃﻥ ﺗﻜﻮﻥ ﻧﻔﺴ‪‬ﻪ ﻋﺘﺒﺔ ﺍﻟﺒﺎﺏ‪ ،‬ﻣﻮﻃﺊ ﺍﻟﺒﻴﺖ‪ ،‬ﺣﺠـﺮ ﺍﻟﺮﺻـﻴﻒ‪،‬‬ ‫ﺣﺼﺎﺓ ﺍﳉﺪﺍﻭﻝ‪ ،‬ﺗﱭ ﺍﻟﺴﻨﺎﺑﻞ‪ ،‬ﲤﻜﹼﻦ ﺃﻥ ﻳﻌﺒ‪‬ﺮ ﻛﻤﺎ ﻋﺒ‪‬ﺮ "ﺍﻹﻣﺎﻡ ﺁﻟﻮﺍﺭﱄ"‪:‬‬ ‫ﺍﻟﻜ ﹼﻞ ﺣﺴ ‪‬ﻦ ﺇ ﹼﻻ ﺃﻧﺎ‬ ‫ﺍﻟﻜ ﹼﻞ ﻗﻤﺢ ﻭﺍﻟﺘﱭ ﺃﻧﺎ‪.‬‬ ‫ﻓﻴﻜﻮﻥ ﻣﺮﻓﻮﻉ ﺍﻟﺮﺃﺱ‪ ،‬ﻣﺮﻣﻮﻗﹰﺎ ﻣﻘﺒﻮﻻ ﻟﺪﻯ ﺃﲰﻰ ﺍﳌﻘﺎﻣـﺎﺕ ﻣـﻦ ﺃﻫـﻞ‬ ‫ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ‪ .‬ﺃﻣ‪‬ﺎ ﻳﻘﻮﻝ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪ‪‬ﻕ ‪ ‬ﰲ ﺣﺪﻳﺜﻪ ﺍﻟﻄﻴﺐ ﺍﳉﻤﻴﻞ‬ ‫ﺿﻌﻪ ﺍﷲ()‪ (١‬ﲟﻌﲎ ﺃﻥ ﺍﻟﻜﺒﲑ‬ ‫ﷲ ﻭ ‪‬ﻣﻦ ‪‬ﺗ ﹼﻜﱪ ‪‬ﻭ ‪‬‬ ‫ﷲ ‪‬ﺭﻓ ‪‬ﻌﻪ ﺍ ُ‬ ‫ﺿﻊ ِ‬ ‫ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ) ‪‬ﻣ ‪‬ﻦ ‪‬ﺗﻮﺍ ‪‬‬ ‫ﻭﺍﳌﺘﻜﱪ ﻭﺍﳌﺘﻮﺍﺿﻊ ﻭﺍﻟﻮﺿﻴﻊ ﻳﺘﻨﺎﺳﺒﺎﻥ ﺗﻨﺎﺳﺒﺎ ﻋﻜﺴﻴﹰﺎ‪.‬‬ ‫ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﺘﻮﺍﺿﻊ ﻫﻮ ﺃﻥ ﻻ ﻳﺮﻯ ﺍﻹﻧﺴﺎﻥ ﰲ ﻧﻔﺴﻪ ﻗﻴﻤـﺔ‪ .‬ﻭﻳﻘـﻮﻝ‬ ‫ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ :‬ﻫﻮ ﺍﺣﺘﺮﺍﻡ ﺍﻟﻨﺎﺱ ﲟﺎ ﻳﻠﻴﻖ ﺑﺈﻧﺴﺎﻧﻴﺘﻬﻢ ﻭﻣﻌﺎﻣﻠﺘﻬﻢ ﺑﺈﻧﻜﺎﺭ ﺍﻟـﺬﺍﺕ‪..‬‬ ‫‪ (١‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ ‪١٤٠/٥‬؛ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ ‪ .٣٥٢/١٠‬ﻭﺍﻧﻈﺮ‪ :‬ﺃﺣﺎﺩﺙ ﻣـﺸﺎ‪‬ﺔ ﰲ ﺍﳌـﺴﻨﺪ‬ ‫‪٧٦/٣‬؛ ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ ﻻﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ‪١٥٦‬؛ ﺍﳌﺴﻨﺪ ﻷﰊ ﻳﻌﻠﻰ ‪.٣٥٨/٢‬‬

‫‪١٣٣‬‬


‫ﻭﺁﺧﺮﻭﻥ‪ :‬ﺃﻥ ﻳﻌ ‪‬ﺪ ﻧﻔﺴﻪ ﺃﺷ ‪‬ﺮ ﺍﻟﻨﺎﺱ ﻣﺎﱂ ﻳﺘﻐﻤﺪﻩ ﺍﷲ ﺑﻌﻨﺎﻳﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻋﻨﺎﻳﺔ ﻓﺎﺋﻘـﺔ‪.‬‬ ‫ﻭﺁﺧﺮﻭﻥ‪ :‬ﺍﲣﺎﺫ ﻣﻮﻗﻒ ﲡﺎﻩ ﺃﻱ ﻧﺄﻣﺔ ﺩﺍﺧﻠﻴﺔ ﻟﻸﻧﺎﻧﻴﺔ ﰲ ﻧﻔﺴﻪ ﺻﻐﲑﺓ ﻛﺎﻧـﺖ ﺃﻡ‬ ‫ﻛﺒﲑﺓ‪ ،‬ﻭﺑﺬﻝ ﺍﳉﻬﺪ ﳋﻨﻘﻬﺎ ﰲ ﻣﻮﺿﻌﻬﺎ‪ .‬ﻓﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﻟﻪ ﻓﻬﻤﻪ ﻭﻃـﺮﺯ‬ ‫ﺗﻠﻘﻴﻪ ﺍﳋﺎﺹ‪ ،‬ﺑﻴﺪ ﺃﻥ ﺍﻷﺧﲑ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻘﺮﺑﲔ ﻭﺍﳌﺨﻠﹶﺼﲔ ﺃﻛﺜﺮ‪.‬‬ ‫ﻗﺎﻝ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ‪ :‬ﺭﺃﻳﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ‬ﻭﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻗﺮﺑﺔ ﻣﺎﺀ‪،‬‬ ‫ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻻ ﻳﻨﺒﻐﻲ ﻟﻚ ﻫﺬﺍ‪ ،‬ﻓﻘﺎﻝ ‪-‬ﻣﻦ ﻧﺼﺐ ﺧﺒﺎﺀﺗﻪ ﰲ ﻣﻘﺎﻡ‬ ‫ﺖ ﰲ ﻧﻔﺴﻲ ﳔﻮﺓ ‪-‬ﺣﺎﺷـﺎﻩ‬ ‫ﺍﻟﻘﺮﺏ‪ :-‬ﹼﳌﺎ ﺃﺗﺘﲏ ﺍﻟﻮﻓﻮﺩ ﺑﺎﻟﺴﻤﻊ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﺩﺧﻠ ‪‬‬ ‫ﺃﻥ ﺗﻜﻮﻥ ﳔﻮﺓ ﻛﻤﺎ ﻧﻔﻬﻤﻬﺎ ﳓﻦ ﻧﻮﻋﹰﺎ ﻣﻦ ﺍﻟﻜﺪﻭﺭﺓ‪ -‬ﻓﺄﺣﺒﺒ ‪‬‬ ‫ﺖ ﺃﻥ ﺃﻛـﺴﺮﻫﺎ‪،‬‬ ‫ﻭﻣﻀﻰ ﺑﺎﻟﻘﺮﺑﺔ ﺇﱃ ﺣﺠﺮﺓ ﺍﻣﺮﺃﺓ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻓﺄﻓﺮﻏﻬﺎ ﰲ ﺇﻧﺎﺋﻬﺎ‪ (١).‬ﻭﻛﺬﺍ ﲪﻠﻪ‬ ‫ﺍﻟﺪﻗﻴﻖ ﻋﻠﻰ ﻇﻬﺮﻩ‪ .‬ﻭﻟﻮﻡ ﻧﻔﺴـﻪ ﻋﻠﻰ ﺍﳌﻨـﱪ)‪ (٢‬ﻭﺳﻜﻮﺗﻪ ﻋ ‪‬ﻤﻦ ﻋﺎﺗﺒـﻪ)‪..(٣‬‬ ‫ﻛﻞ ﺫﻟﻚ ﻣﻦ ﻗﺒﻴﻞ ﻛﺴـﺮ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﻮﺍﺿﻊ‪.‬‬ ‫ﻭﺭﺅﻱ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪ ‬ﻭﻫﻮ ﺃﻣﲑ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪ ،‬ﻭﻋﻠﻰ ﻇﻬﺮﻩ ﺣﺰﻣﺔ ﺣﻄـﺐ‪،‬‬ ‫)‪(٤‬‬ ‫ﻭﻫﻮ ﻳﻘﻮﻝ‪" :‬ﻃﺮ‪‬ﻗﻮﺍ ﻟﻸﻣﲑ‪ ،‬ﺃﻱ ﺍﻓﺴﺤﻮﺍ ﻟﻸﻣﲑ ﻃﺮﻳﻘﹰﺎ"‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺭﻛﺐ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ‪ ‬ﹶﻓ ‪‬ﺪﻧﺎ ﺍﺑ ‪‬ﻦ ﻋﺒﺎﺱ )ﺣﱪ ﺍﻷﻣﺔ( ﺭﺿـﻲ ﺍﷲ‬ ‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٤٤‬‬ ‫‪ (٢‬ﺭﻭﻱ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﻗﻰ ﺍﳌﻨﱪ ﻭﲨﻊ ﺍﻟﻨﺎﺱ ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﰒ ﻗﺎﻝ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻟﻘﺪ ﺭﺃﻳ‪‬ﺘﲏ ﻭﻣﺎ ﱄ‬ ‫ﻀ ‪‬ﻦ ﱄ ﺍﻟﻘﺒﻀﺎﺕ ﻣـﻦ‬ ‫ﺏ ﳍﻦ ﺍﳌﺎ َﺀ ﹶﻓ‪‬ﻴ ﹶﻘ‪‬ﺒ ‪‬‬ ‫ﺖ ﺃﺳﺘ ‪‬ﻌ ِﺬ ‪‬‬ ‫ﺕ ﻣﻦ ﺑﲏ ﳐﺰﻭﻡ ﻓﻜﻨ ‪‬‬ ‫ﻣﻦ ﺃﻛﺎﻝ ﻳﺄﻛﻠﻪ ﺍﻟﻨﺎﺱ ﺇﻻ ﺃ ﱠﻥ ﱄ ﺧﺎﻻ ٍ‬ ‫ﺕ ﰲ ﻧﻔﺴﻲ ﺷـﻴﺌﺎ‬ ‫ﺕ ﺇﱃ ﻫﺬﺍ ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ؟ ﻗﺎﻝ ﺇﱐ ﻭﺟﺪ ‪‬‬ ‫ﺍﻟﺰﺑﻴﺐ‪ .‬ﻗﺎﻝ ﰒ ﻧـﺰﻝ ﻋﻦ ﺍﳌﻨﱪ ﻓﻘﻴﻞ ﻟﻪ ﻣﺎ ﺃﺭﺩ ‪‬‬ ‫ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻃﺄﻃﻰ َﺀ ﻣﻨﻬﺎ‪ .‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ ‪.٢٩٣/٣‬‬ ‫‪ (٣‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻻﺑﻦ ﻛﺜﲑ ‪٣١٤/٦‬؛ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ ‪.٢٨٤/٤‬‬ ‫‪ (٤‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻠﻐﺰﺍﱄ ‪٣٥٥/٣‬؛ ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ‪٣٣٠/٢‬؛ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٤٥‬‬

‫‪١٣٤‬‬


‫ﻋﻨﻬﻤﺎ ﻟﻴﺄﺧﺬ ﺑﺮﻛﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﻪ ﻳﺎ ﺍﺑﻦ ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﻜﺬﺍ ﺃﹸﻣﺮﻧﺎ ﺃﻥ‬ ‫ﻧﻔﻌﻞ ﺑﻌﻠﻤﺎﺋﻨﺎ‪ ،‬ﻓﺄﺧﺬ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻳﺪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻘﺒ‪‬ﻠﻬﺎ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻫﻜﺬﺍ ﹸﺃﻣﺮﻧﺎ‬ ‫)‪(١‬‬ ‫ﺃﻥ ﻧﻔﻌﻞ ﺑﺄﻫﻞ ﺑﻴﺖ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬ ‫ﺴﺮ‪ ‬ﺧﺒـﺰ ﻓﺎﺳﺘـﻀﺎﻓﻮﻩ‬ ‫ﻭﻣ ‪‬ﺮ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺑﺼﺒﻴﺎﻥ ﻣﻌﻬﻢ ﻛِـ ‪‬‬ ‫)‪(٢‬‬ ‫ﻓﻨـﺰﻝ ﻭﺃﻛﻞ ﻣﻌﻬﻢ‪ ،‬ﰒ ﲪﻠﻬﻢ ﺇﱃ ﻣﻨـﺰﻟﻪ ﻭﺃﻃﻌﻤﻬﻢ ﻭﻛﺴﺎﻫﻢ‪.‬‬ ‫ﻭﻗﻴﻞ‪ :‬ﺗﺸﺎﺟﺮ ﺃﺑﻮ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ ﻭﺑﻼﻝ ﺍﳊﺒﺸﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻓﻌﻴ‪‬ﺮ ﺃﺑـﻮ‬ ‫ﺫﺭ ﺑﻼ ﹰﻻ ﺑﺎﻟﺴﻮﺍﺩ‪ .‬ﻓﺸﻜﺎﻩ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺫﺭ ﺇﻧﻪ ﺑﻘﻲ ﰲ ﻗﻠﺒﻚ ﻣـﻦ‬ ‫ﻛﱪ ﺍﳉﺎﻫﻠﻴﺔ ﺷﻲﺀ‪ ،‬ﻓﺄﻟﻘﻰ ﺃﺑﻮ ﺫﺭ ﻧﻔﺴﻪ‪ ،‬ﻭﺣﻠﻒ ﺃﻥ ﻻ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﺣﱴ ﻳﻄـﺄ‬ ‫)‪(٣‬‬ ‫ﺑﻼﻝ ﺧﺪﻩ ﺑﻘﺪﻣﻪ‪ ،‬ﻓﻠﻢ ﻳﺮﻓﻊ ﺣﱴ ﻓﻌﻞ ﺑﻼﻝ ﺫﻟﻚ‪.‬‬ ‫ﻭﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳊﻮﺍﺩﺙ ﻛﺜﲑﺓ‪ ،‬ﻛﻠﻬﺎ ﳕﺎﺫﺝ ﻟﻠﻤﺤﻮﻳﺔ ﻭﺍﻟﺘﻮﺍﺿﻊ‪.‬‬ ‫ﺇﻥ ﻣﻦ ﻳﺴﺘﻤﻊ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺍﳉﻠﻴﻞ ﻭﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻻ ﺗﺒﻘﻰ ﻟﺪﻳﻪ ﺃﻳﺔ ﺷﺒﻬﺔ ﻣﻦ‬ ‫ﺃﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﳊﻘﺔ ﻫﻲ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﶈﻮﻳﺔ ﻟﻜﺜﺮﺓ ﺣﺜﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺘﻮﺍﺿﻊ‪ .‬ﻓﻘﻮﻟﻪ ﺗﻌـﺎﱃ‪:‬‬ ‫ﺽ ‪‬ﻫـ ‪‬ﻮﻧ‪‬ﺎ ‪‬ﻭِﺇﺫﹶﺍ ﺧ‪‬ﺎ ﹶﻃ‪‬ﺒﻬ‪‬ﻢ‪ ‬ﺍﹾﻟﺠ‪‬ﺎ ِﻫﻠﹸﻮ ﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ‬ ‫‪ ‬ﻭ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﻷ ‪‬ﺭ ِ‬ ‫ﲔ‪‬‬ ‫‪‬ﺳـﻼﻣ‪‬ﺎ‪) ‬ﺍﻟﻔﺮﻗﺎﻥ‪ (٦٣ :‬ﺻﻮﺕ ﺧﺎﻟﺺ ﺯﻛ ‪‬ﻲ ﳍﻢ‪ ،‬ﻭ‪‬ﹶﺃ ِﺫﻟﱠ ٍﺔ ‪‬ﻋﻠﹶـﻰ ﺍﹾﻟﻤ‪‬ـ ‪‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺲ ﺭﻗﻴﻖ ﻟﻄﻴﻒ ﺗ ﹶﻔﺠ‪‬ﺮ ﰲ ﻗﻠﻮ‪‬ﻢ ﻭﺍﻧﻌﻜﺲ ﻋﻠﻰ ﺳﻠﻮﻛﻬﻢ‪ .‬ﻭﺃﻳـﻀﹰﺎ‬ ‫)ﺍﳌﺎﺋـﺪﺓ‪ (٥٤:‬ﻧ ﹶﻔ ‪‬‬ ‫ﺠﺪ‪‬ﺍ‪) ‬ﺍﻟﻔﺘﺢ‪ (٢٩ :‬ﺍﻟﺘﻔﺎﺗﺔ ﻭﺗﻜﺮﻣﺔ ﳍﻢ ﺗﻔﻮﻕ ﺍﻟﺘﺼﻮﺭ‪.‬‬ ‫‪‬ﺭ‪ ‬ﺣﻤ‪‬ﺎﺀ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﺭ ﱠﻛﻌ‪‬ﺎ ‪‬ﺳ ‪‬‬ ‫ﻭﻳﻨﺜﺮ ﺍﳌﺜﻞ ﺍﻟﻜﺎﻣﻞ ﻟﻺﻧﺴﺎﻥ ‪ ‬ﺩﺭﺭﹰﺍ ﻧﻔﻴﺴﺔ ﺃﻣﺎﻡ ﺃﻧﻈﺎﺭ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫‪ (١‬ﺗﻘﺒﻴﻞ ﺍﻟﻴﺪ ﻻﺑﻦ ﺍﳌﻘﺮﻱ ‪٩٥‬؛ ﺍﻹﺻﺎﺑﺔ ﻻﺑﻦ ﺣﺠﺮ ‪١٤٦/٤‬؛ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٤٤‬‬ ‫‪ (٢‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٤٧‬‬ ‫‪ (٣‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ ﻻﺑﻦ ﺍﻟﻘﻴﻢ ‪٣٣٠/٢‬؛ ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٤٧‬‬

‫‪١٣٥‬‬


‫ﺨ ‪‬ﺮ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﹶﺃﺣ‪‬ـﺪٍ‪ ،‬ﻭ ﹶﻻ‬ ‫ﺿﻌ‪‬ﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ﹶﻻ ‪‬ﻳ ﹾﻔ ‪‬‬ ‫‪ِ) .١‬ﺇﻥﱠ ﺍﷲ ﹶﺃ ‪‬ﻭﺣ‪‬ﻰ ِﺇﹶﻟ ‪‬ﻲ ﹶﺃ ﹾﻥ ‪‬ﺗﻮ‪‬ﺍ ‪‬‬ ‫)‪(١‬‬ ‫‪‬ﻳ‪‬ﺒﻐِﻲ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺣ ٍﺪ(‪.‬‬ ‫ﺤﺮ‪‬ﻡ‪ ‬ﻋﹶﻠ‪‬ﻴ ِﻪ ﺍﻟ‪‬ﻨﺎ ‪‬ﺭ ‪‬ﻋﻠﹶﻰ ﹸﻛ ِّﻞ‬ ‫ﺤﺮ‪‬ﻡ‪ ‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِﺭ ﹶﺃ ‪‬ﻭ ِﺑ ‪‬ﻤ ‪‬ﻦ ‪‬ﺗ ‪‬‬ ‫‪) .٢‬ﹶﺃﻻ ﺃﹸ ‪‬ﺧِﺒﺮ‪‬ﻛﹸ ‪‬ﻢ ِﺑ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫)‪(٢‬‬ ‫ﺐ ‪‬ﻫِّﻴ ٍﻦ ‪‬ﺳ ‪‬ﻬ ٍﻞ(‪.‬‬ ‫ﹶﻗﺮِﻳ ٍ‬ ‫ﲔ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺗ ﹶﻜ‪‬ﺒ ‪‬ﺮ‬ ‫ﺠ ‪‬ﻌﹶﻠﻪ‪ ‬ﻓِﻲ ِﻋِّﻠِّﻴ ‪‬‬ ‫ﷲ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹰﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫ﺿ ‪‬ﻊ ِﻟﻠﱠ ِﻪ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹰﺔ ‪‬ﺭﹶﻓ ‪‬ﻌﻪ‪ ‬ﺍ ُ‬ ‫‪ ) .٣‬ﻣ ‪‬ﻦ ‪‬ﺗﻮ‪‬ﺍ ‪‬‬ ‫)‪(٣‬‬ ‫ﲔ(‪.‬‬ ‫ﺠ ‪‬ﻌﹶﻠﻪ‪ ‬ﻓِﻲ ﹶﺃ ‪‬ﺳ ﹶﻔ ِﻞ ﺍﻟﺴ‪‬ﺎِﻓِﻠ ‪‬‬ ‫ﷲ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹰﺔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬‬ ‫ﺿ ‪‬ﻌﻪ‪ ‬ﺍ ُ‬ ‫ﷲ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹰﺔ ‪‬ﻭ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﺍ ِ‬ ‫ﺻﺒﻮﺭﺍ ﻭﺍﺟﻌﻠﲏ ﰲ ‪‬ﻋﻴﲏ ﺻـﻐﲑﹰﺍ ﻭﰲ‬ ‫‪) .٤‬ﺍﻟﹼﻠﻬ ‪‬ﻢ ﺍﺟﻌﻠﲏ ‪‬ﺷﻜﻮﺭﺍ ﻭﺍﺟ ‪‬ﻌﻠﲏ ‪‬‬ ‫)‪(٤‬‬ ‫ﺃﻋ‪‬ﻴﻦ ﺍﻟﻨﺎﺱ ﻛﺒﲑﹰﺍ(‪.‬‬ ‫ﻭﺃﻣﺜﺎﻝ ﻫـﺬﻩ ﺍﻟـﺪﺭﺭ ﻛﺜﲑﺓ ﻭﻛﺜﲑﺓ‪ ،‬ﺃﻣ‪‬ﺎ ﻗﻀﻰ ‪ ‬ﺣﻴﺎﺗﻪ ﺍﳌﺒﺎﺭﻛﺔ ﻋﻠﻰ‬ ‫ﻫـﺬﺍ ﺍﻟﻨﻤﻂ ؟ ﻓﻠﻨﺬﻛﺮ ﻧﺘﻔﺎ ﻣﻨﻬﺎ‪:‬‬ ‫)‪(٥‬‬ ‫ﺃ ‪ .‬ﻛﺎﻥ ‪ ‬ﳝ ‪‬ﺮ ﻋﻠﻰ ﺍﻟﺼﺒﻴﺎﻥ ﻓﻴﺴﻠﻢ ﻋﻠﻴﻬﻢ‪.‬‬ ‫)‪(٦‬‬ ‫ﺏ ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻷ ‪‬ﻣﺔﹸ ﺗﺄﺧﺬ ﺑﻴﺪﻩ ‪ ‬ﻓﺘﻨﻄﻠﻖ ﺑﻪ ﺣﻴﺚ ﺷﺎﺀﺕ‪.‬‬ ‫)‪(٧‬‬ ‫ﺝ ‪ .‬ﻭﻛﺎﻥ ‪ ‬ﰲ ﺑﻴﺘﻪ ﰲ ﺧﺪﻣﺔ ﺃﻫﻠﻪ‪.‬‬ ‫‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﳉﻨﺔ ‪٦٤‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻷﺩﺏ ‪٤٨‬؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺰﻫﺪ ‪.١٦‬‬ ‫‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ‪.٤٥‬‬ ‫‪ (٣‬ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.١١٢٩٩‬‬ ‫‪ (٤‬ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪٤٧٣/١‬؛ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ ‪.١٨١/١٠‬‬ ‫ﺴﻠﱠ ‪‬ﻢ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﻭﻗﺎﻝ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻪ‪ .(‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻻﺳـﺘﺌﺬﺍﻥ‬ ‫‪) (٥‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﺃﻧﻪ ‪‬ﻣ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ِ‬ ‫ﺻ‪‬ﺒﻴ‪‬ﺎ ٍﻥ ﹶﻓ ‪‬‬ ‫‪١٥‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺴﻼﻡ ‪.١٥‬‬ ‫‪ (٦‬ﺍﻟﺸﻔﺎ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ ‪.١٣٣ ،١٣١/١‬‬ ‫ﺖ‪ :‬ﻛﺎﻥ ﻳﻜﻮﻥ ﻓِﻲ ِﻣ ‪‬ﻬ‪‬ﻨ ِﺔ‬ ‫ﺖ ﻗﺎﻟ ‪‬‬ ‫ﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻣﺎ ﻛﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﻳ‪‬ﺼ‪‬ﻨﻊ‪ ‬ﰲ ﺍﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫‪) (٧‬ﻋﻦ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ ﺳﺄﻟ ‪‬‬ ‫ﺝ(‪ .‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻨﻔﻘﺎﺕ ‪ ،٨‬ﺍﻷﺩﺏ ‪٤٠‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺻﻔﺎﺕ ﺍﻟﻘﻴﺎﻣﺔ ‪.٤٥‬‬ ‫ﲰ ‪‬ﻊ ﺍﹾﻷﺫﺍ ﹶﻥ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﹶﺃ ‪‬ﻫِﻠ ِﻪ ﻓﺈﺫﺍ ِ‬

‫‪١٣٦‬‬


‫)‪(١‬‬

‫ﺩ ‪ .‬ﻭﻳﺸﺘﺮﻙ ﰲ ﺍﻟﻌﻤﻞ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪.‬‬ ‫)‪(٢‬‬ ‫ﻫ‪ .‬ﻭﻛﺎﻥ ﳜﺼﻒ ﻧﻌﻠﻪ‪ ،‬ﻭﻳﺮﻗﻊ ﺛﻮﺑﻪ‪ ،‬ﻭﳛﻠﺐ ﺍﻟﺸﺎﺓ‪ ،‬ﻭﻳﻌﻠﻒ ﺍﻟﺒﻌﲑ‪.‬‬ ‫)‪(٣‬‬ ‫ﻭ‪ .‬ﻭﻛﺎﻥ ﻳﺄﻛﻞ ﻣﻊ ﺍﳋﺎﺩﻡ‪.‬‬ ‫)‪(٤‬‬ ‫ﺯ‪ .‬ﻭﳚﺎﻟﺲ ﺍﳌﺴﺎﻛﲔ‪.‬‬ ‫ﺡ ‪ .‬ﻭﳝﺸﻲ ﻣﻊ ﺍﻷﺭﺍﻣﻞ)‪ (٥‬ﻭﺍﻷﻳﺘﺎﻡ)‪ (٦‬ﰲ ﺣﺎﺟﺎ‪‬ﻤﺎ‪.‬‬

‫)‪(٧‬‬

‫ﻁ ‪ .‬ﻭﻳﻌﻮﺩ ﺍﳌﺮﻳﺾ‪ ،‬ﻭﻳﺸﻴ‪‬ﻊ ﺍﳉﻨﺎﺋﺰ‪ ،‬ﻭﳚﻴﺐ ﺩﻋﻮﺓ ﺍﻟﻌﺒﺪ‪.‬‬

‫ﻓﺒﺪﺀﹰﺍ ﺑﺎﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪ ‬ﺇﱃ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ﻭﺳﻴﺪﻧﺎ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪‬‬ ‫ﰒ ﺇﱃ ﺍﻷﻟﻮﻑ ﻭﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻷﺻﻔﻴﺎﺀ ﻭﺍﻷﺑـﺮﺍﺭ ﻭﺍﳌﻘـﺮﺑﲔ‪،‬‬ ‫ﻭﺃﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻌﻈﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ..‬ﻛﻠﻬﻢ ﺳﺎﺭﻭﺍ ﻋﻠﻰ ﺍﻟﻨﻬﺞ ﻧﻔـﺴﻪ‪..‬‬ ‫ﻭﺃﻗﺮﻭﺍ‪" :‬ﺇﻥ ﻣﻘﻴﺎﺱ ﺍﻟﻌﻈﻤﺔ ﰲ ﺍﻟﻜﺎﻣﻠﲔ ﻫﻮ ﺍﻟﺘﻮﺍﺿﻊ‪ .‬ﺃﻣﺎ ﺍﻟﻨﺎﻗﺼﻮﻥ ﺍﻟﻘﺎﺻﺮﻭﻥ‬ ‫ﻓﻤﻴﺰﺍﻥ ﺍﻟﺼ‪‬ﻐﺮ ﻓﻴﻬﻢ ﻫﻮ ﺍﻟﺘﻜﱪ")‪ (٨‬ﻭﺑﻴﻨﻮﺍ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﳌـﻦ ﱂ‬ ‫ﻳﻔﻘﺪﻭﺍ ﻣﻮﺍﻫﺒﻬﻢ ﺍﻟﻔﻄﺮﻳﺔ‪.‬‬ ‫‪ (١‬ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪٣٨٣/٢‬؛ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻫﺸﺎﻡ ‪.٢٤/٢‬‬ ‫‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺸﻤﺎﺋﻞ ‪٧٨‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٢٥٦/٦‬‬ ‫ﺴ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﹶﻓ ﹾﻠ‪‬ﻴﻨ‪‬ﺎ ِﻭﹾﻟ ‪‬ﻪ ﹶﺃ ﹾﻛﹶﻠ ﹰﺔ ﹶﺃ ‪‬ﻭ ﹶﺃ ﹾﻛﹶﻠ‪‬ﺘ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻭ ﹸﻟ ﹾﻘﻤ‪‬ـ ﹰﺔ ﹶﺃ ‪‬ﻭ‬ ‫ﺠِﻠ ‪‬‬ ‫‪) (٣‬ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺃﺗ‪‬ﻰ ﺃﺣ ‪‬ﺪﻛﹸﻢ ﺧ‪‬ﺎ ِﺩﻣ‪‬ﻪ ﺑِﻄﻌﺎﻣِﻪ ﹶﻓِﺈ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﻼ ‪‬ﺟﻪ‪ .(‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻷﻃﻌﻤﺔ ‪٥٥‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪.٤٢‬‬ ‫ﻟﹸ ﹾﻘ ‪‬ﻤ‪‬ﺘ‪‬ﻴ ِﻦ ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﻭِﻟ ‪‬ﻲ ‪‬ﺣﺮ‪ ‬ﻩ ‪‬ﻭ ِﻋ ﹶ‬ ‫‪ (٤‬ﺍﻟﺸﻔﺎ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ ‪.١٣١/١‬‬ ‫ﺴﺎ ِﻋﻲ ‪‬ﻋﹶﻠﻰ ﹾﺍ َﻷ ‪‬ﺭ ‪‬ﻣﹶﻠ ِﺔ ﻭﺍﳌﺴﻜﲔ ﹶﻛﺎﹾﻟ ‪‬ﻤﺠﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﹶﺃ ِﻭ ﺍﹾﻟﻘﹶﺎِﺋ ِﻢ ﺍﻟﱠﻠﻴ‪‬ـ ﹶﻞ‬ ‫‪) (٥‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺎﻝ ﻗﺎﻝ ﺍﻟﻨﱯ ‪ : ‬ﹶﺍﻟ ‪‬‬ ‫ﺼﺎِﺋ ِﻢ ﺍﻟ‪‬ﻨ ‪‬ﻬﺎ ‪‬ﺭ(‪ .‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻨﻔﻘﺎﺕ ‪١‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺰﻫﺪ ‪.٤١‬‬ ‫ﺍﻟ ‪‬‬ ‫ﺝ ﺑﻴﻨـﻬﻤﺎ ﺷـﻴﺌﺎ(‪.‬‬ ‫‪) (٦‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﹶﺃ‪‬ﻧﺎ ‪‬ﻭ ﹶﻛﺎِﻓ ﹸﻞ ﺍﻟ‪‬ﻴِﺘﻴﻢ ﰲ ﺍﳉﻨ ِﺔ ﻫﻜﺬﺍ ﻭﺃﺷﺎﺭ ﺑﺎﻟﺴﺒﺎﺑﺔ ﻭﺍﻟﻮﺳـﻄﻰ ﻭﻓﹶـ ‪‬ﺮ ‪‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻄﻼﻕ ‪٢٥‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺰﻫﺪ ‪.٤٢‬‬ ‫‪ (٧‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ‪١٢‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳌﻨﺎﻓﻘﲔ ‪.٣‬‬ ‫‪ (٨‬ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﺍﻟﻠﻮﺍﻣﻊ ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ‪.‬‬

‫‪١٣٧‬‬


‫ﺇﻥ ﺍﻟﺘﻮﺍﺿﻊ ﺍﳊﻖ ﻫﻮ ﺃﻥ ﳛﺪ‪‬ﺩ ﺍﳌﺮﺀ ﻣﻮﻗﻌﻪ ﲡﺎﻩ ﻋﻈﻤﺔ ﺍﳊﻖ ﺗﻌﺎﱃ ﻭﻻ ﺗﻨﺎﻫﻴﻪ‪،‬‬ ‫ﺑﺄﻧﻪ ﺻﻔﺮ ﻭﻻ ﺷﻲﺀ ﺇﱃ ﺍﳌﻄﻠﻖ ﻏﲑ ﺍﶈﺪﻭﺩ‪ ،‬ﻭﳝﻠﹼﻚ ﺫﺍﺗﻪ ﻫﺬﺍ ﺍﳌﻌﲎ‪ .‬ﻓﺎﻟﻜـﺎﻣﻠﻮﻥ‬ ‫ﺍﻟﺬﻳﻦ ﺗﻮﻏﻞ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﰲ ﻃﺒﻌﻬﻢ‪ ،‬ﻭﺑﻪ ﺑﻠﻐﻮﺍ ﻓﻄﺮﺓ ﺛﺎﻧﻴﺔ‪ ،‬ﻫـﻢ ﻣﺘﻮﺍﺿـﻌﻮﻥ ﰲ‬ ‫ﻋﻼﻗﺎ‪‬ﻢ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﰲ ﳏﻮ‪‬ﻳﺔ ﻣﻌﻬﻢ ﻣﻊ ﺍﻟﺮﺯﺍﻧﺔ ﺍﻟﺘﺎﻣﺔ‪ .‬ﺃﺟﻞ‪ ،‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺣـﺪ‪‬ﺩﻭﺍ‬ ‫ﻣﻮﻗﻌﻬﻢ ﺃﻣﺎﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻫﻢ ﰲ ﺗﻮﺍﺯﻥ ﺩﺍﺋﻤﻲ ﺳﻮﺍﺀ ﰲ ﺣﻴـﺎ‪‬ﻢ ﺍﻟﺪﻳﻨﻴـﺔ ﺃﻭ ﰲ‬ ‫ﻋﻼﻗﺎ‪‬ﻢ ﻭﻣﻌﺎﻣﻼ‪‬ﻢ ﻣﻊ ﺍﻟﻨﺎﺱ ﺃﻭ ﰲ ﻣﺮﺍﻗﺒﺎ‪‬ﻢ ﺍﻟﻨﻔﺴﻴﺔ ﺍﳋﺎﺻﺔ ‪‬ﻢ‪:‬‬ ‫‪ .١‬ﻓﻬﻢ ﰲ ﺗﻮﺍﺿﻊ ﻭﳏﻮ‪‬ﻳﺔ ﲡﺎﻩ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻼ ﺇﺷﻜﺎﻝ ﳍﻢ‪ ،‬ﻻ ﲟﻨﻘﻮﻟـﻪ ﻭﻻ‬ ‫ﲟﻌﻘﻮﻟﻪ‪ .‬ﻷ‪‬ﻢ ﰲ ﺍﺳﺘﺴﻼﻡ ﺗﺎﻡ ﻟﻪ ﻭﺇﺫﻋﺎﻥ ﺑﻜﻞ ﻣﺎ ﺛﺒﺖ ﺑﺎﻟﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﱐ ﺍﻟـﻨﲑ‬ ‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﳊﺴﻨﺔ‪ ،‬ﻻ ﻳﻌﺎﺭﺿﻮﻥ ﻣﺎ ﺑﻠﹼﻐﻪ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻭﻻ ﺳﻴﻤﺎ ﻣﺎ ﺛﺒﺖ‬ ‫ﻣﻦ ﺃﻓﻌﺎﻟﻪ‪ ،‬ﺣﱴ ﻟﻮ ﺭﺃﻭﺍ ﻣﺎ ﳜﺎﻟﻒ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺬﻭﻕ ﻭﺍﻟﺴﻴﺎﺳﺔ‪ .‬ﻋﻠﻤﹰﺎ‪،‬‬ ‫ﻟﻴﺲ ﰲ ﺭﻭﺡ ﺍﻟﺪﻳﻦ ﻣﺎ ﳜﺎﻟﻒ ﺍﻟﻌﻘﻞ ﺍﻟﻘﻮﱘ ﻭﺍﻟﻘﻴﺎﺱ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺬﻭﻕ ﺍﻟﺴﻠﻴﻢ‬ ‫ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫ﻆ‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﻓﻤﺎ ﻳﻘﺎﻝ‪" :‬ﻳ‪‬ﺮ ‪‬ﺟﺢ ﺍﻟﻌﻘ ﹸﻞ ﻋﻠﻰ ﺍﻟﻨﻘﻞ ﺇﺫﺍ ﺗﻌﺎﺭﺿﺎ" ﻻ ﺣ ﹼ‬ ‫ﻟﻪ ﻣﻦ ﺍﻟﺘﻮﺍﺿﻊ‪ .‬ﻓﻜﻤﺎ ﺃﻧﻪ ﺛﺮﺛﺮﺓ ﺃﻧﺎﻧﻴﲔ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﶈﻤﻞ ﺍﳊﻘﻴﻘﻲ ﳍﺬﺍ ﺍﻟﻜـﻼﻡ‪،‬‬ ‫ﺱ ﻋﻠﻰ ﺍﻟﻨﺺ" ﺍﳓﺮﺍﻑ‪ .‬ﻭﺍﻷﺫﻭﺍﻕ ﻭﺍﻟﻜـﺸﻮﻓﺎﺕ‬ ‫ﻱ ﻭﺍﻟﻘﻴﺎ ‪‬‬ ‫ﻓﺈﻥ ﻓﻜﺮﹰﺍ‪" :‬ﻳﻘ ِّﺪﻡ ﺍﻟﺮﺃ ‪‬‬ ‫ﻭﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﺳﺘﺪﺭﺍﺝ‪.‬‬ ‫‪ .٢‬ﻭﻫﻢ ﻛﺬﻟﻚ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻧﻪ ﻻ ﲰﺎﺡ ﺣﱴ ﻷﺻﻐﺮ ﺍﻟﺒﺪﺍﺋﻞ ﰲ ﲤﺜﻴﻞ ﻣـﺎ‬ ‫‪‬ﻋﺮ‪‬ﻑ ﺑﺎﻟﺘﺒﻠﻴﻎ؛ ﻟﺬﺍ ﻓﻬﻢ ﻣﻨﻐﻠﻘﻮﻥ ﻛﻠﻴﹰﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺧﺎﺭﺝ ﻋﻦ ﺑﻴﺎﻥ ﺍﻟـﺸﺎﺭﻉ‬ ‫ﺍﳉﻠﻴﻞ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﻋﺮﺿﺖ ﻷﺫﻭﺍﻗﻬﻢ ﻭﻣﺪﺍﺭﻛﻬﻢ ﻣﻼﺣﻈﺎﺕ ﳐﺘﻠﻔـﺔ ﻳﺆﻭ‪‬ﻟﻮ‪‬ـﺎ‬ ‫ﺑﻘﺼﺮ ﺑﺎﻋﻬﻢ ﰲ ﺍﻷﻣﺮ ﻭﳚﺎ‪‬ﻮ‪‬ﺎ‪:‬‬ ‫‪١٣٨‬‬


‫ﺻﺤِﻴﺤ‪‬ﺎ‬ ‫ﺐ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬‬ ‫‪‬ﻭ ﹶﻛ ‪‬ﻢ ِﻣ ‪‬ﻦ ﻋ‪‬ﺎِﺋ ٍ‬

‫)‪(١‬‬

‫ﺴﻘِﻴ ِﻢ‬ ‫ﻭ‪‬ﺁﹶﻓﺘ‪‬ﻪ‪ِ ‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻔ ‪‬ﻬ ِﻢ ﺍﻟ ‪‬‬

‫‪ .٣‬ﻭﻫﻢ ﻛﺬﻟﻚ ﻣﺪﺭﻛﻮﻥ ﲤﺎﻡ ﺍﻹﺩﺭﺍﻙ ﺃﻥ ﻻ ﺧﻼﺹ ﰲ ﺍﻟﺴﺒﻞ ﺍﳌﺨﺎﻟﻔـﺔ‬ ‫ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻭﳚﺪﻭﻥ ﺃﻋﻈﻢ ﻣﻨﺎﺑﻊ ﻗﻮ‪‬ﻢ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻦ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻋﺒﺪﹰﺍ ﷲ ﺣﻘﹰﺎ ﻭﻳﻜﻮﻥ ﳌﺎ ﺳﻮﺍﻩ ﻣﺴﺘﺮﻗﹰﺎ‪ ،‬ﻓﺎﻟـﺬﻳﻦ ﻻ ﻳـﺴﺘﻄﻴﻌﻮﻥ‬ ‫ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺫﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻐﲑ ﺍﷲ ﻻ ﻳ‪‬ﻨﺘﻈﺮ ﻣﻨﻬﻢ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﳋﺎﻟﺼﺔ ﷲ‪ .‬ﻭﻣﺎ ﺃﲨﻞ‬ ‫ﻣﺎ ﻗﺎﻟﻪ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻨﻮﺭﺳﻲ‪" :‬ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ! ﺇﻥ ﻣﻦ ﺩﺳﺎﺗﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ‬ ‫ﱭ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻈ ‪‬ﻢ ﻣﻨﻚ ﻓﺘﺮﻓﻌ‪‬ﻪ ﺇﱃ ﻣﺮﺗﺒﺔ‬ ‫ﻭﺃﺣﻜﺎﻣﻪ ﺍﻟﺜﺎﺑﺘﺔ‪ :‬ﺃﻥ ﻻ ﲢﺴ ‪‬‬ ‫ﱭ ﺃﻧﻚ ﺃﻋﻈﻢ ﻣﻦ ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﲝﻴﺚ ﺗﺘﻜﺒ‪‬ﺮ ﻋﻠﻴـﻪ‪ .‬ﺇﺫ‬ ‫ﺴ ‪‬‬ ‫ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻻ ﲢ ‪‬‬ ‫)‪(٢‬‬ ‫ﻳﺘﺴﺎﻭﻯ ﻣﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﰲ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﻌﺒﻮﺩﻳﺔ ﻭﰲ ﻧﺴﺒﺔ ﺍﳌﺨﻠﻮﻗﻴﺔ"‪.‬‬ ‫‪ .٤‬ﺇ‪‬ﻢ ﻻ ﻳﻜﻠﻮﻥ ﲦﺮﺍﺕ ﺳﻌﻴﻬﻢ ﺇﱃ ﺃﻧﻔﺴﻬﻢ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﻻ ﻳﻌﺪ‪‬ﻭﻥ ﻣﺎ ﺗﻔﻀﻞ ﺍﷲ‬ ‫ﻋﻠﻴﻬﻢ ﻣﻦ ﻗﺪﻡ ﻟﻼﻣﺘﺤﺎﻥ ﺗﻘﺪﻣﹰﺎ ﻋﻠﻰ ﻏﲑﻫﻢ‪ ،‬ﻭﻻ ﳚﻌﻠﻮﻥ ﺑﺬﻝ ﺍﳉﻬﺪ ‪-‬ﺑﺄﻳﺔ ﻧﻴـﺔ‬ ‫ﻛﺎﻧﺖ‪ -‬ﻭﺳﻴﻠ ﹰﺔ ﻟﻠﺘﻜﺒ‪‬ﺮ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻻ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ‪‬ﺣﺴﻦ ﻇﻦ ﺍﻟﻨﺎﺱ ‪‬ـﻢ‬ ‫ﺐ ﺍﻟﻨﺎﺱ ﻭﺗـﻮﻗﲑﻫﻢ ﳍـﻢ‬ ‫ﻭﺗﻮ ‪‬ﺟﻬﻬﻢ ﺇﻟﻴﻬﻢ ﻭﻻ ﻳﻨﺘﻈﺮﻭﻥ ﺍﻟ ِﻌ ‪‬ﻮﺽ‪ ،‬ﺑﻞ ﻳﻌﺪ‪‬ﻭﻥ ﺣ ‪‬‬ ‫ﺍﺑﺘﻼﺀ ﻣﻦ ﺍﷲ‪ .‬ﻓﻼ ﻳﺴﺘﻐﻠﻮﻥ ﺇﺣﺴﺎﻥ ﺍﳊﻖ ﻋﻠﻴﻬﻢ ﻭﺳﻴﻠﺔ ﲢ ﹼﻜﻢ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﳌﺎ ﻳـﺮﻭﻥ‬ ‫ﻣﻦ ﺃﻥ ﺃﻟﻄﺎﻑ ﺍﷲ ‪‬ﻢ ﻭﺳﺎﺋﻞ ﻣﻨ‪‬ﺔ ﻭﺃﺫﻯ ﲟﻦ ﺣﻮﳍﻢ‪.‬‬ ‫ﺍﳋﻼﺻﺔ‪ :‬ﺇﻥ ﺍﻟﺘﻮﺍﺿﻊ ﻫﻮ ﺍﻟﺒﺎﺏ ﺍﻟﺮﺋﻴﺲ ﻟﻘﹶﺼﺮ ﺧ‪‬ﻠﹸﻖ ﺍﷲ‪ .‬ﻓﻬﻮ ﺃﻳـﻀﺎﹰ ﰲ‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻮﺳﺎﺋﻞ ﻟﻠﺘﻘﺮﺏ ﺇﱃ ﺍﳊﻖ ﻭﺇﱃ ﺍﳋﻠﻖ‪ .‬ﻓﺎﻟﻮ‪‬ﺭﺩ‪ ‬ﻳﻨﺒـﺖ ﰲ ﺍﻟﺘـﺮﺍﺏ‪.‬‬ ‫ﻭﺍﻹﻧﺴﺎﻥ ﳏﺼﻮﻝ ﺍﻷﺭﺽ ﻻ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﺍﳌﺆﻣﻦ ﺃﻗﺮﺏ ﻣﺎ ﻳﻜـﻮﻥ ﺇﱃ ﺍﷲ ﰲ‬ ‫‪ (١‬ﻟﻠﻤﺘﻨﱯ ﰲ ﺩﻳﻮﺍﻧﻪ ‪.٢٤٦/٤‬‬ ‫‪ (٢‬ﺍﻟﻠﻤﻌﺎﺕ‪ ،‬ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‪ ،‬ﺍﳌﺬﻛﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ‪.‬‬

‫‪١٣٩‬‬


‫ﺍﻟﺴـﺠﻮﺩ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺮﺃﺱ ﻭﺍﻟﻘﺪﻡ ﻣﻌﺎﹰ ﰲ ﻣﻮﺿـﻊ ﻭﺍﺣﺪ‪ (١).‬ﻭﻗــﺪ‬ ‫ﻛﹸﺘﺒﺖ ﰲ ﻣﺴﺘﻬﻞ ﺍﻟﺪﻋﻮﺓ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﳌﻮﺟﻬﺔ ﺇﱃ ﺳـﻴﺪﻧﺎ ﳏﻤﺪ ‪ ،‬ﻛﻠﻤـﺔ‬ ‫)ﻋ‪‬ﺒ‪‬ﺪِﻩِ( ﺭﻣـﺰﺍﹰ ﻟﺘﻮﺍﺿﻌﻪ ﻭﳏﻮﻳﺘﻪ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﻭﹼﻓﻘﻨﺎ ﺇﱃ ﻣﺎ ‪‬ﺗﺤﺐ ﻭﺗﺮﺿﻰ‪،‬‬ ‫ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻙ ﺍﳌﺘﻮﺍﺿﻌﲔ‪ .‬ﺁﻣﲔ‬

‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺼﻼﺓ ‪٢١٥‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻟﺘﻄﺒﻴﻖ ‪٧٨‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٤٢١/٢‬‬

‫‪١٤٠‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﻔﺘﻮﺓ ﺗﻌﲏ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﺍﻟﺒﺴﺎﻟﺔ‪ .‬ﻭﻣﻌﻨﺎﻫﺎ ﺍﻟﻌﺮﰲ؛ ﺟﺎﻣ ‪‬ﻊ ﳌـﺰﻳﺞ ﻣـﻦ ﺍﳌﻌـﺎﱐ‬ ‫ﻭﺍﻟﻔﻌﺎﻟﻴﺎﺕ‪،‬ﻛﺎﻟﻜﺮﻡ ﻭﺍﻟﺴﺨﺎﺀ ﻭﺍﻟﻌﻔﺔ ﻭﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻮﺍﺿـﻊ‬ ‫ﻭﺍﻟﺘﻘﻮﻯ‪ ..‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳊﻘﺎﺋﻖ‪ .‬ﻭﻫﻲ ﻣﻘﺎﻡ ﻣﻦ ﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﱵ ﳝﺮ ﻋﻠﻴﻬﺎ ﺳـﺎﻟﻚ‬ ‫ﺕ ﻣﻦ ﺃﺻﻮﺍﺕ ﺍﻟﻮﻻﻳﺔ‪.‬‬ ‫ﺍﳊﻖ‪ ،‬ﻭﻟﻮ ﹲﻥ ﻣﻦ ﺃﻟﻮﺍﻥ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻔﻨﺎﺀ‪ ،‬ﻭﺻﻮ ‪‬‬ ‫ﻭﺍﻟﻔﺘﻮﺓ ﻋﻨﻮﺍﻥ ﺍﻻﻧﻘﻄﺎﻉ ﺍﻟﺘﺎﻡ ﻋﻠﻰ ﺧﺪﻣﺔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﲢﻤ‪‬ﻞ ﺃﻧﻮﺍﻉ ﺍﻷﺫﻯ‬ ‫ﻭﺍﻵﻻﻡ ﺩﻭﻥ ﺇﺑﺪﺍﺀ ﺃﻱ ﺿﺠﺮ‪ ،‬ﻭﻫﻲ ﺑ‪‬ﻌﺪ ﻋﻤﻴﻖ ﻟﺴﻌﺔ ﺣ‪‬ﺴﻦ ﺍﳋﹸﻠﻖ‪ ،‬ﻭﻟﻮ ﹲﻥ ﺁﺧﺮ‬ ‫ﻟﻠﻤﺮﻭﺀﺓ‪.‬‬ ‫ﻭﺃﺻﻞ ﺍﻟﻔﺘﻮﺓ‪ ،‬ﻣﻦ ﺍﻟﻔﱴ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺎﺏ ﺍﳊﺪﻳﺚ ﺍﻟﺴﻦ‪ .‬ﻭﻋﻨﺪ ﺍﻟﺒﻌﺾ‪ :‬ﻫﻲ ﺭﻣﺰ‬ ‫ﺍﻟﺘﺼﺪﻱ ﻷﻱ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻋﻨﻮﺍﻥ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﳋﺎﻟﺼﺔ‪ .‬ﻭﺍﻟﺘﺮﲨﺔ ﺍﻟﺒﻠﻴﻐﺔ‬ ‫ﻭﺍﻟﺒﻴﺎﻥ ﺍﻟﺼﺪﺍﺡ ﳍﺬﺍ ﺍﳌﻌﲎ ﻫﻲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ِ :‬ﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﻓ‪‬ﺘ‪‬ﻴ ﹲﺔ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺑ ‪‬ﺮِّﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ ِﺯ ‪‬ﺩﻧ‪‬ـﺎﻫ‪ ‬ﻢ‬ ‫ﺽ ﻟﹶﻦ ‪‬ﻧ ‪‬ﺪﻋ‪ ‬ﻮ‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫ﺏ ﺍﻟ ‪‬‬ ‫‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭ ‪‬ﺭ‪‬ﺑ ﹾﻄﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ِﺇ ﹾﺫ ﻗﹶﺎﻣ‪‬ﻮﺍ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ِﺇﹶﻟﻬ‪‬ﺎ ﹶﻟ ﹶﻘ ‪‬ﺪ ﹸﻗﹾﻠﻨ‪‬ﺎ ِﺇﺫﹰﺍ ‪‬ﺷ ﹶﻄﻄﹰﺎ‪) ‬ﺍﻟﻜﻬﻒ‪.(١٤-١٣ :‬‬ ‫ﻝ ﹶﻟ ‪‬ﻪ ِﺇﺑ‪‬ـﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ‪) ‬ﺍﻷﻧﺒﻴـﺎﺀ‪(٦٠:‬‬ ‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺳ ِﻤ ‪‬ﻌﻨ‪‬ﺎ ﹶﻓﺘ‪‬ﻰ ‪‬ﻳ ﹾﺬﻛﹸﺮ‪‬ﻫ‪ ‬ﻢ ‪‬ﻳﻘﹶﺎ ﹸ‬

‫ﻓﻴﺒﲔ ﻗﻮﺓ ﺭﺟﻞ ﺍﻟﻔﺘﻮﺓ ﺍﳊﻖ‪ ،‬ﻭﺗﺄﺛﲑﻩ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﳘﹼﺘﻪ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻗﺎﻃﺒﺔ‪ ،‬ﻭﺃﻣﺔ ﻭﺣﺪﻩ‪ ،‬ﻭﺷﺨﺼﻴﺔ ﺗﻔﻮﻕ ﺍﻟﻔﺮﺩﻳﺔ‪.‬‬ ‫‪١٤١‬‬


‫ﺠ ‪‬ﻦ ﹶﻓ‪‬ﺘﻴ‪‬ـﺎ ﹶﻥ‪‬‬ ‫ﺴ‪‬‬ ‫ﺃﻣﺎ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﻛﻠﻤﺔ ﻓﱴ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭ ‪‬ﺩ ‪‬ﺧـ ﹶﻞ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﺍﻟـ ِّ‬ ‫)ﻳﻮﺳﻒ‪ (٣٦ :‬ﻭ‪ ‬ﻭﻗﹶﺎ ﹶﻝ ِﻟ ِﻔ‪‬ﺘﻴ‪‬ﺎِﻧ ِﻪ ﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﹾﺍ ِﺑﻀ‪‬ﺎ ‪‬ﻋ‪‬ﺘﻬ‪ ‬ﻢ ﻓِﻲ ِﺭﺣ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻌﱠﻠﻬ‪‬ـ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮ‪‬ﻧﻬ‪‬ـﺎ‪‬‬ ‫)ﻳﻮﺳﻒ‪ (٦٠:‬ﻓﻬﻮ ﻟﻴﺲ ﰲ ﻣﻌﺮﺽ ﺍﻹﺷﺎﺩﺓ ﺑﺸﺠﺎﻋﺘﻬﻢ ﻭﻓﺘﻮ‪‬ﻢ‪ ،‬ﺑﻞ ﻫﻢ ﺷـﺒﺎﺏ‬ ‫ﺍﻋﺘﻴﺎﺩﻳﻮﻥ ﻭﺭﲟﺎ ﺃﻗﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﺍﻷﺻﺢ ﺃ‪‬ﻢ ﺧﺪﺍﻡ ﻣﺄﻣﻮﺭﻭﻥ‪.‬‬ ‫ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﻟﻜﺜﲑﻭﻥ ﺃﻗﻮﺍ ﹰﻻ ﻛﺜﲑﺓ ﺣﻮﻝ ﺍﻟﻔﺘﻮﺓ ﻣﻨﺬ ﻋﻬﺪ ﺍﻟﻨـﻮﺭ ﺇﱃ ﺍﻵﻥ‪.‬‬ ‫ﻓﻬﻲ ﻟﺪﻯ ﺑﻌﻀﻬﻢ‪ :‬ﺃ ﹼﻻ ﺗﻨﺎﻓﺮ ﻓﻘﲑﹰﺍ ﻭﻻ ﺗﻌﺎﺭﺽ ﻏﻨﻴﹰﺎ)‪ ..(١‬ﻭﺁﺧﺮﻭﻥ ﻗـﺎﻟﻮﺍ‪ :‬ﺃﻥ‬ ‫ﺗﻨﺼﻒ ﻭﺗﻨﺘﺼﻒ)‪ ..(٢‬ﻭﺁﺧﺮﻭﻥ‪ :‬ﺇﻣﺮﺍﺭ ﺍﻟﻌﻤﺮ ﰲ ﻋﺪﺍﺀ ﺷﺪﻳﺪ ﻣـﻊ ﺍﻟـﻨﻔﺲ‪..‬‬ ‫ﻭﻏﲑﻫﻢ‪ :‬ﻧﺴﻴﺎﻥ ﺍﻟﻔﺮﺩ ﻧﻔﺴﻪ ﻭﺍﻟﺘﻔﻜﲑ ﲟﻦ ﺗﺒﻌﻪ ﻣﺘـﻀﺮﻋﹰﺎ ﺇﱃ ﺍﷲ ﰲ ﺍﻟـﺪﻧﻴﺎ‬ ‫ﻭﺍﻵﺧﺮﺓ ﺑـ)ﺃ ‪‬ﻣﱵ‪ ،‬ﺃ ‪‬ﻣﱵ(‪ ..‬ﻭﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻘﻴﺎﻡ ﺿﺪ ﺃﻱ ﺑﺎﻃﻞ ﻛﺎﻥ ﻭﻛﺴﺮ ﻛﻞ‬ ‫ﻣﺎ ﻳﺴ ‪‬ﺪ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﳌﻌﺒﻮﺩ ﺍﳊﻖ ﻣﻦ ﺍﻷﺻـﻨﺎﻡ‪ ..‬ﻭﺁﺧـﺮﻭﻥ‪ :‬ﲢﻤ‪‬ـﻞ ﺍﻷﺫﻯ‬ ‫ﻭﺍﳌﺴﺎﺀﺓ ﺍﻟﱵ ﺗﻌﻮﺩ ﺇﱃ ﻧﻔﺴﻪ ﻭﺍﻧﺘﻔﺎﺿﺘﻪ ﺍﻧﺘﻔﺎﺿﺔ ﺍﻷﺳﺪ ﺍﳍﺼﻮﺭ ﰲ ﺍﳊﻘﻮﻕ ﺍﻟﱵ‬ ‫ﲣﺺ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ..‬ﻭﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﺘﺄﻭﻩ ﻭﺍﻷﻧﲔ ﻷﺻﻐﺮ ﺗﻘـﺼﲑ ﻳـﺼﺪﺭ ﻣـﻦ‬ ‫ﺷﺨﺼﻪ‪ ،‬ﻭﻏﺾ ﺍﻟﻄﺮﻑ ﻋﻤﺎ ﻟﺪﻯ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺁﺛﺎﻡ‪ ..‬ﻭﺃﻥ ﻳﺮﻯ ﻧﻔـﺴﻪ ﰲ‬ ‫ﺃﺩﱏ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻟﺪﻯ ﲝﺜﻪ ﻋﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻮﻻﻳﺔ ﻟﻶﺧﺮﻳﻦ‪ ..‬ﻭﺃﻥ ‪‬ﺗﻘﺮ‪‬ﺏ ‪‬ﻣﻦ‬ ‫‪‬ﻳﻘﺼﻴﻚ‪ ،‬ﻭﺗ‪‬ﻜﺮﻡ ﻣﻦ ﻳﺆﺫﻳﻚ‪ ،‬ﻭﺍﻥ ﻳﻜﻮﻥ ﰲ ﺍﳌﻘﺪﻣﺔ ﻋﻨﺪ ﺍﳋﺪﻣﺔ ﻭﺍﻟﻌﻤﻞ ﻭﰲ‬ ‫ﻣﻨﺘﻬﻰ ﺍﳌﺆﺧﺮﺓ ﻟﺪﻯ ﺃﺧﺬ ﺍﻷﺟﺮﺓ‪.‬‬ ‫ﻫﺬﺍ ﻭﺇﻥ ﻫﻨﺎﻙ ﻣﻦ ﺃﺭﺟﻊ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﺳﺲ‪ ،‬ﺣﺴﺐ ﺑﻴـﺎﻥ‬ ‫ﺳﻴﺪﻧﺎ ﺍﳊﻴﺪﺭ ﺍﻟﻜﺮﺍﺭ ‪:‬‬ ‫‪ (١‬ﻗﺎﻟﻪ ﺍﳉﻨﻴﺪ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٣٦١‬‬ ‫‪ (٢‬ﻗﺎﻟﻪ ﺍﶈﺎﺳﱯ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٣٦١‬‬

‫‪١٤٢‬‬


‫‪ -١‬ﺍﻟﻌﻔﻮ ﻋﻨﺪ ﺍﳌﻘﺪﺭﺓ‪.‬‬ ‫‪ -٢‬ﺍﳊﻠﻢ ﻭﺍﻷﻧﺎﺓ ﻋﻨﺪ ﺍﻟﻐﻀﺐ ﻭﺍﳊﺪﺓ‪.‬‬ ‫‪ -٣‬ﺍﻹﺣﺴﺎﻥ ﻭﺍﻹﻧﺼﺎﻑ ﺣﱴ ﻟﻸﻋﺪﺍﺀ‪.‬‬ ‫‪ -٤‬ﺍﻹﻳﺜﺎﺭ ﻭﻟﻮ ﰲ ﺍﳋﺼﺎﺻﺔ‪.‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﺣﻴﺎﺓ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ‪ ‬ﻗﺪ ﻧﺴﺠﺖ ﻧﺴﺠﹰﺎ ﺩﻗﻴﻘﹰﺎ ﻋﻠﻰ ﻫـﺬﻩ‬ ‫ﺍﻷﺳﺲ‪.‬‬ ‫ﺃﺟﻞ‪ ،‬ﺇﻥ ﻣﻌﺎﻣﻠﺘﻪ ﲝﻖ ﺍﺑﻦ ﻣﻠﺠﻢ)‪ (١‬ﻭﻋﻔﻮﻩ ﻋﻦ ﺍﳌﺴﺘﺴﻠﻢ ﻟﻪ ﻭﺗﺄﳌﻪ ﺍﻟﺸﺪﻳﺪ‬ ‫ﻟﺪﻯ ﲰﺎﻋﻪ ﲟﻘﺘﻞ ﺧﺼﻤﻪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ (٢).‬ﻭﻗﻀﺎﺀ ﻋﻤﺮﻩ ﺑﺎﻹﻳﺜﺎﺭ‪ ،‬ﺣﱴ ﻛـﺎﻥ‬ ‫ﻳﻠﺒﺲ ﺛﻮﺏ ﺍﻟﺼﻴﻒ ﰲ ﻋ ‪‬ﺰ ﺍﻟﱪﺩ ﻭﺍﻟﺸﺘﺎﺀ )‪ (٣‬ﻓﻜﺎﻥ ‪ ‬ﻣﺜﺎ ﹰﻻ ﻟﻠﻔﺘﻮﺓ ﰲ ﺃﺣﻮﺍﻟﻪ‬ ‫ﻛﻠﻬﺎ‪ ،‬ﻭﻓﱴ ﺣﻘﹰﺎ ﺣﱴ ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ‪ ) :‬ﹶﻻ ﹶﻓﺘ‪‬ﻰ ِﺇﻻﱠ ‪‬ﻋﻠِـﻰ‪ ‬ﻭ ﹶﻻ‬ ‫‪‬ﺳ‪‬ﻴ ‪‬‬ ‫ﻒ ِﺇﻻﱠ ﺫﹸﻭ ﺍﹾﻟ ِﻔﻘﹶﺎﺭ()‪ (٤‬ﻓﻘﺪ ﻭ‪‬ﻟﺪ ﻃﺎﻫﺮﹰﺍ ﻣﻄﻬ‪‬ﺮﺍﹰ‪ ،‬ﻭﻋﺎﺵ ﻧـﺰﻳﻬﹰﺎ ﻣﻨــ ‪‬ﺰﻫﺎﹰ‪،‬‬ ‫ﺷﺠﺎﻋﹰﺎ ﺑﺎﺳﻼﹰ‪ ،‬ﻭﺍﺭﲢﻞ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﺩﻭﻥ ﺃﻥ ﻳﺘﻠﻮﺙ ﺑﺸﻲﺀ ﻣﻨﻬﺎ‪ .‬ﻓﻘﺪ ﻛﺎﻥ ﻣﺘﺒﻌﹰﺎ‬ ‫ﺍﺗﺒﺎﻋﹰﺎ ﺗﺎﻣﹰﺎ ﻟﻠﺠﻮﺍﺏ ﺍﻟﺬﻱ ﺗﻠﻘﺎﻩ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ ‬ﻣﻦ ﺍﳊﻖ ﺗﺒﺎﺭﻙ ﻭﺗﻌـﺎﱃ‬ ‫ﺣﻮﻝ ﺳﺆﺍﻟﻪ ﻋﻦ ﺍﻟﻔﺘﻮﺓ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﻟﻜﻠﻴﻢ ﺍﷲ‪" :‬ﺗﻌﻴﺪ ﻧﻔﺴﻚ ﻃـﺎﻫﺮﺓ ﻛﻤـﺎ‬ ‫ﺗﺴﱠﻠﻤ‪‬ﺘﻬﺎ ﻃﺎﻫﺮﺓ"‪.‬‬ ‫ﻧﻌﻢ ﺇﻥ ﺃﺑﺮﺯ ﺃﻣﺎﺭﺓ ﻟﻠﻔﺘﻮﺓ ﻭﺃﺻﻠﺢ ﻣﺮﻗﺎﺓ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻫﻮ‪ :‬ﺗﻮﺟﻴـﻪ‬ ‫‪ (١‬ﺃﺳﺪ ﺍﻟﻐﺎﺑﺔ ﻻﺑﻦ ﺍﻷﺛﲑ ‪.١١٨ /٤‬‬ ‫‪ (٢‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ ‪.١٥٠/٩‬‬ ‫‪ (٣‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ ‪.١٢٢/٩‬‬ ‫‪ (٤‬ﺍﻷﺳﺮﺍﺭ ﺍﳌﺮﻓﻮﻋﺔ ﻟﻌﻠﻲ ﺍﻟﻘﺎﺭﻱ ‪٣٦٧‬؛ ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ﻟﻠﻌﻈﻴﻢ ﺁﺑﺎﺩﻱ ‪٢٦٤/١٠‬؛ ﻣﻴـﺰﺍﻥ ﺍﻻﻋﺘـﺪﺍﻝ ﻟﻠـﺬﻫﱯ‬ ‫‪.٣٩٠/٥‬‬

‫‪١٤٣‬‬


‫ﲨﻴﻊ ﻟﻄﺎﺋﻒ ﺍﻟﺮﻭﺡ ﺍﳌﻬﻴﺄﺓ ِﺧﻠﻘﺔ ﻟﺘﻘﺒﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻓﻜﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﺍﻻﻧﻔﺘﺎﺡ ﻟﺴﻌﺔ ﺍﻟﻘﻠﺐ ﻭﺭﺣﺎﺑﺘـﻪ ﻣﺘﺠـﺎﻭﺯﹰﺍ ﺍﳊﻈـﻮﻅ ﺍﻟﻨﻔـﺴﻴﺔ‬ ‫ﻭﺍﳉﺴﺪﻳﺔ‪ ،‬ﻣﻊ ﺍﻻﻧﻐﻼﻕ ﺍﻟﺘﺎﻡ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﺳﻮﻯ ﺍﻟﺘﻮﺳﻞ ﺑﺎﻷﺳﺒﺎﺏ ﺍﻟﺬﻱ‬ ‫ﻫﻮ ﻣﻦ ﺿﺮﻭﺭﻳﺎﺕ ﺗﻮﻇﻴﻔﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺻ ‪‬ﺪ ﻛﻞ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﺰﻋـﺰﻉ ﺭﺅﻳـﺔ‬ ‫ﺍﳊﻖ ﺗﻌﺎﱃ ﻣﻦ ﻓﻜﺮ ﻭﺷﻌﻮﺭ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ‪ .‬ﻓﻤﻦ ﻋﺠﺰ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻋﻦ ﺇﺑﺮﺍﺯ ﻫﺬﻩ‬ ‫ﺍﻟﻔﻌﺎﻟﻴﺔ‪ ،‬ﻭﱂ ﻳﻨﺴﻠﺦ ﻋﻦ ﻣﻴﻮﻝ ﺍﻟﻨﻔﺲ ﻭﺍﳍﻮﻯ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﳌﻴـﻞ ﺇﱃ ﺍﻟـﺪﻧﻴﺎ‬ ‫ﻭﳏﺒﺘﻬﺎ ﻭﺣﻈﻮﻅ ﺍﻟﻨﻔﺲ ﻟﻦ ﻳﺒﻠﻎ ﺫﺭﻭﺓ ﺍﻟﻔﺘﻮﺓ‪.‬‬ ‫ﻃﺮﻳﻖ ﻛﻨـﺰ ﺍﻟﻔﺘﻮﺓ ﳝﺮ ﻣﻦ ﺟﺒﻞ )ﻗﺎﻑ(‬ ‫ﺃﻳﻦ ﻣﻨﻪ ﻣﻦ ﻳﺘﻌﺐ ﰲ ﺍﻟﺴـﻬﻞ ﺍﻟﺒﺴﻴﻂ‬ ‫ﻚ ‪‬ﺭﲪ ﹰﺔ ﻭ‪‬ﻫ‪‬ﻴ ﹾﺊ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺃﹶﻣ ِﺮﻧ‪‬ﺎ ‪‬ﺭ ‪‬ﺷﺪ‪‬ﺍ‪ ،‬ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ‬ ‫‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺁِﺗﻨ‪‬ﺎ ﻣِﻦ ﻟﺪ‪‬ﻧ ‪‬‬ ‫ﳏﻤﺪ ﺍﳌﻘﺘﺪﻯ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺫﻭﻱ ﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﻮﻓﺎﺀ‪.‬‬

‫‪١٤٤‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﻳﺮﺩ ﲟﻌﲎ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺼﺎﺋﺐ‪ ،‬ﺍﻟﻜﻠﻤﺔ ﺍﻟـﺴﺪﻳﺪﺓ‪ ،‬ﺍﻟـﺴﻠﻮﻙ‬ ‫ﻒ ﻧﻔﺴﻪ ﻋﻦ ﻛﻞ ﻣﺎ ﻻ ﻳﻄﺎﺑﻖ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﳐﻄﻄﹰﺎ‬ ‫ﺍﻟﻘﻮﱘ‪ ،‬ﻫﻮ ﻛﻮﻥ ﺳﺎﻟﻚ ﺍﳊﻖ ﻳﻜ ‪‬‬ ‫ﺣﻴﺎﺗﻪ ﻭﻓﻖ ﺍﻟﺼﺪﻕ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﻣﺜﺎ ﹰﻻ ﺃﻣﻴﻨﹰﺎ ﻟﻠـﺼﺪﻕ ﻭﺍﻟﻮﻓـﺎﺀ‪..‬‬ ‫ﻕ ﺟﺰﺀﹰﺍ ﻣﻦ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻭﻣ‪‬ﻠﻜ ﹰﺔ ﰲ ﻣـﺸﺎﻋﺮﻩ ﻭﺗﻔﻜـﲑﻩ‬ ‫ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ ﺟﻌﻠﹸﻪ ﺍﻟﺼﺪ ‪‬‬ ‫ﻭﻛﻼﻣﻪ ﻭﺳﻠﻮﻛﻪ‪ ،‬ﺑﺪﺀﹰﺍ ﻣﻦ ﺣﻴﺎﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺇﱃ ﻣﻌﺎﻣﻼﺗﻪ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻣﻦ‬ ‫ﺷﻬﺎﺩﺗﻪ ﺑﺎﺳﻢ ﺇﻋﻼﻥ ﺍﳊﻖ‪ ،‬ﺇﱃ ﻣﺰﺍﺣﻪ ﻭﻫﺰﻟﻪ‪ ،‬ﻛﻲ ﻳﺼﺪ‪‬ﻕ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪:‬‬ ‫‪ ‬ﻭﻛﹸﻮﻧ‪‬ﻮﹾﺍ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬ ‫ﲔ‪) ‬ﺍﻟﺘﻮﺑﺔ‪ (١١٩ :‬ﻣﺘﺤﺮﻳﹰﺎ ﺍﻟﺼﺪﻕ ﰲ ﳏﻴﻄﻪ ﺍﻟﺬﻱ ﻳﻌﻴﺶ‬ ‫ﻓﻴﻪ‪ ،‬ﻭﻟﺪﻯ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺣﱴ ‪‬ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﷲ "ﺻ ‪‬ﺪﻳﻘﹰﺎ" ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ‬ ‫ﺍﻟﺸﺮﻳﻒ‪ .‬ﻭﲞﻼﻑ ﺫﻟﻚ ﻓﺎﻟﺬﻱ ﻳﻌﻴﺶ ﻛﺎﺫﺑﹰﺎ ﺳﻮﺍﺀ ﰲ ﺗﺼﻮﺭﺍﺗﻪ ﻭﺗﻔﻜﲑﻩ ﺃﻭ ﰲ‬ ‫ﺳﻠﻮﻛﻪ ﻭﻣﻌﺎﻣﻼﺗﻪ‪ ،‬ﻭﻳ‪‬ﻤﻀﻲ ﺣﻴﺎﺗﻪ ﲟﺎ ﻻ ﻳﻄﺎﺑﻖ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﰲ ﺍﳌـﻸ‬ ‫)‪(١‬‬ ‫ﺍﻷﻋﻠﻰ "ﻛ ﹼﺬﺍﺑﹰﺎ"‪.‬‬ ‫ﺍﻟﺼﺪﻕ ﺃﻗ ‪‬ﻮﻡ ﻃﺮﻳﻖ ﻣﻮﺻﻞ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺍﻟﺼﺎﺩﻗﻮﻥ ﻫـﻢ ﺍﳌﺮﺷـﺤﻮﻥ‬ ‫ﻚ ﻻﺳـﺘﻘﺎﻣﺔ‬ ‫ﺍﶈﻈﻮﻇﻮﻥ ﳍﺬﺍ ﺍﻟﻮﺻﺎﻝ‪ ...‬ﺍﻟﺼﺪﻕ ﺭﻭﺡ ﺍﻟﻌﻤﻞ ﻭﻟﺒ‪‬ﻪ‪ ،‬ﻭﺃﺻﻮﺏ ﳏ ‪‬‬ ‫ﺍﻟﻔﻜﺮ‪ ..‬ﻭﺑﺎﻟﺼﺪﻕ ﻳﺘﻤﻴﺰ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﺳﻜﺎﻥ ﺍﳉﻨﺎﻥ ﻣﻦ ﺃﻫـﻞ‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻷﺩﺏ ‪٦٩‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﱪ ‪١٠٥-١٠٣‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻷﺩﺏ ‪. ٨٠‬‬

‫‪١٤٥‬‬


‫ﺍﻟﻨﲑﺍﻥ‪ ..‬ﺍﻟﺼﺪﻕ ﺻﻔﺔ ﻧﺒﻮﻳﺔ ﳌﻦ ﻟﻴﺴﻮﺍ ﺑﺄﻧﺒﻴﺎﺀ‪ .‬ﻭﺑﻔﻀﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻳﺒﻠﻎ ﺍﳋﺪﻣـﺔ‬ ‫ﻣﺮﺗﺒﺔ ﺍﳌﺸﺎﺭﻛﺔ ﻣﻊ ﺍﻟﺴﺎﺩﺓ ﰲ ﺍﻟﻨﻌﻢ ﻧﻔﺴﻬﺎ‪.‬‬ ‫ﻭﻗﺪ ﺃﺛﲎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺍﻟﺬﻱ ﻟ‪‬ﺒﻰ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻹﳍﻴﺔ ﰲ ﺃﻭﻝ ﻇﻬﻮﺭﻫﺎ‬ ‫ﻭﺻﺪ‪‬ﻕ ‪‬ﺎ‪ ،‬ﻭﺻﺪ‪‬ﻕ ﻣﺒﻠﹼﻐﻬﺎ‪ ،‬ﺑﺼﻔﺘﻪ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﺍﱠﻟﺬِﻱ‬ ‫ﺟ‪‬ﺎﺀ ﺑِﺎﻟ ِّ‬ ‫ﻕ ِﺑ ِﻪ‪) ‬ﺍﻟﺰﻣﺮ‪.(٣٣:‬‬ ‫ﺻ ‪‬ﺪ ‪‬‬ ‫ﻕ ‪‬ﻭ ‪‬‬ ‫ﺼ ‪‬ﺪ ِ‬ ‫ﺍﻟﺼﺪﻕ ﻫﻮ ﺃﻥ ﻳﺼﻮﻥ ﺍﻟﻔﺮﺩ ﺗﻜﺎﻣﻞ ﻋﻤﻠﻪ ﻭﺳﻠﻮﻛﻪ‪ ،‬ﻭﺃﻥ ﻳﻘﻮﻝ ﺍﳊﻖ ﺣﱴ ﰲ‬ ‫ﻣﻮﺍﻃﻦ ﺍﳍﻠﻜﺔ‪ ،‬ﺍﻟﱵ ﻻ ﻳﻨﺠﻴﻪ ﺇ ﹼﻻ ﺍﻟﻜﺬﺏ‪ ،‬ﻟﺌﻼ ﻳﻘﻊ ﰲ ﻣﺒﺎﻳﻨﺔ ﺍﻟـﺴﺮ ﻭﺍﻟﻌﻼﻧﻴـﺔ‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ .‬ﻭﺇﻥ ﻭﻗﻊ ﻓﻴﻬﺎ ﻗﻀﺎ ًﺀ ﻭﻗﺪﺭﹰﺍ ﻳﻀﻄﺮﺏ ﻣﺘﻠﻮﻳﺎ ﻭﻣﺘﻘﻠﺒﹰﺎ ﻣﻦ ﺣـﺎﻝ‬ ‫ﺇﱃ ﺣﺎﻝ ﻛﻲ ﻳﺘﻄﺎﺑﻖ ﻓﻜﺮﻩ ﻣﻊ ﻋﻤﻠﻪ ﻭﺗﺼﺮﻓﻪ‪ ،‬ﺣﱴ ﻳﺼﻔﻪ ﺍﳉﻨﻴﺪ ﺑﻘﻮﻟﻪ‪" :‬ﺍﻟﺼﺎﺩﻕ‬ ‫)‪(١‬‬ ‫ﻳﺘﻘﻠﺐ ﰲ ﺍﻟﻴﻮﻡ ﺃﺭﺑﻌﲔ ﻣﺮﺓ‪ ،‬ﻭﺍﳌﺮﺍﺋﻲ ﻳﺜﺒﺖ ﻋﻠﻰ ﺣﺎﻟﺔ ﻭﺍﺣﺪﺓ ﺃﺭﺑﻌﲔ ﺳﻨﺔ"‪.‬‬ ‫ﺇﻥ ﺃﺩﱏ ﻣﺮﺍﺗﺐ ﺍﻟﺼﺪﻕ ﻫﻮ ﺍﺳﺘﻮﺍﺀ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻃﻦ ﻭﺍﻟﻈـﺎﻫﺮ ﰲ‬ ‫ﺍﻷﺣﻮﺍﻝ ﻛﻠﻬﺎ‪ .‬ﺗﻠﻴﻬﺎ ﻣﺮﺗﺒﺔ‪ ،‬ﺍﻟﺼﺪﻕ ﰲ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﺘﻔﻜﺮ ﻭﺍﻟﺘﺼﻮﺭ ﻭﺍﻟﻨﻴـﺎﺕ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﺼﺎﺩﻗﻮﻥ ﻫﻢ ﺃﺑﻄﺎﻝ ﻻ ﳛﻴﺪﻭﻥ ﻋﻦ ﺍﻟﺼﺪﻕ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﰲ ﲨﻴﻊ‬ ‫ﺃﻗﻮﺍﳍﻢ ﻭﺃﺣﻮﺍﳍﻢ‪ .‬ﻭﺍﻟﺼﺪ‪‬ﻳﻘﻮﻥ ﻫﻢ ﺃﻭﻟﻴﺎﺀ ﺍﳊﻖ ‪-‬ﺣﻘﹰﺎ‪ -‬ﻣﺴﺪ‪‬ﺩﻭﻥ ﳓﻮ ﺍﳊـﻖ‬ ‫ﰲ ﺧﻴﺎﳍﻢ ﻭﺗﺼﻮﺭﺍ‪‬ﻢ ﻭﻣﺸﺎﻋﺮﻫﻢ ﻭﺗﻔﻜﲑﻫﻢ‪ ،‬ﺑﻞ ﺣﱴ ﰲ ﻣﻼﳏﻬﻢ ﻭﺳﻴﻤﺎﻫﻢ‪.‬‬ ‫ﺇﻥ ﺗﻮﺟﻴﻪ ﲨﻴﻊ ﺍ ﹶﳌﹶﻠﻜﺎﺕ ﻭﺍﻟﻘﺎﺑﻠﻴﺎﺕ‪ ،‬ﰲ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﻌﺰﻡ ﻭﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﻌﻤـﻞ‬ ‫ﻭﺍﻟﺘﻌﺎﻣﻞ‪ ،‬ﻫﻮ ﺻﺪﻕ ﻛﺎﻣﻞ ﻭﻭﻓﺎﺀ ﺧﺎﻟﺺ‪ ،‬ﻭﺻﻔﺔ ﻧﺒﻮﻳﺔ ﰲ ﺍﻟﻮﻗـﺖ ﻧﻔـﺴﻪ‪،‬‬ ‫ﺏ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ِﺇﻧ‪ ‬ﻪ ﻛﹶـﺎ ﹶﻥ‬ ‫ﺣﱴ ﻳﻘﻮﻝ ﺍﷲ ﲝﻘﻬﻢ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺒﲔ‪ :‬ﻭ‪‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ِ‬ ‫ﺻ ِّﺪﻳﻘﹰﺎ ‪‬ﻧِﺒﻴ‪‬ﺎ‪) ‬ﻣﺮﱘ‪ (٤١:‬ﻣﻠﻔﺘﹰﺎ ﺍﻟﻨﻈﺮ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺍﻟﺮﻓﻴـﻊ )ﺍﻟـﺼﺪﻕ(‪ ،‬ﺇﺫ‬ ‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٣٣٦‬‬

‫‪١٤٦‬‬


‫ﺍﻟﺬﻛﺮ ﻣﻄﻠﻘﹰﺎ ﻳ‪‬ﺼﺮﻑ ﺍﱃ ﻛﻤﺎﻟﻪ‪.‬‬ ‫ﺍﻟﺼﺪﻕ ﻳﺘﻘﺪﻡ ﲨﻴﻊ ﺻﻔﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻌﻈﺎﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻫـﻮ ﺃﻗـﻮﻯ‬ ‫ﳏﺮﻙ ﻭﻣﺆﺛﺮ ﰲ ﻣﺴﻠﻚ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻘﺮﺁﻥ ﰲ ﻛﻞ ﻋﺼﺮ‪ ،‬ﻛﻤﺎ ﺃﻧـﻪ‬ ‫ﺃﻭﺛﻖ ﺑﻄﺎﻗﺔ ﺍﻋﺘﻤﺎﺩ ﰲ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ ﻟﻜﻞ ﻣﺆﻣﻦ‪ ،‬ﻭﺃﻧﻔﺬ ﻭﺛﻴﻘﺔ ﻭﻣﺴﺘﻨﺪ ﻟﻪ‪ .‬ﺣﱴ‬ ‫ﻳﻠﻔﺖ ﺭﺑ‪‬ﻨﺎ ﺍﳉﻠﻴﻞ ﻧﻈﺮ‪‬ﻧﺎ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻫ‪‬ـﺬﹶﺍ ﻳ‪‬ـ ‪‬ﻮ ‪‬ﻡ ﻳ‪‬ﻨﻔﹶـﻊ‪‬‬ ‫ﲔ ِ‬ ‫ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬ ‫ﺻ ‪‬ﺪﻗﹸﻬ‪ ‬ﻢ‪) ‬ﺍﳌﺎﺋﺪﺓ‪.(١١٩:‬‬ ‫ﻓﺎﻟﺼﺪﻕ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺻﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﺻﻔﻴﺎﺀ ﻭﺍﳌﻘﺮﺑﲔ ﺇﱃ ﺃﻋﻠﻰ ﻋﻠـﻴﲔ‪،‬‬ ‫ﻭﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻟﻘﻤﻢ‪ ،‬ﻭﻏﺪﺍ ﻟﺮﻗﻴﻬﻢ ﺍﳌﻌﻨﻮﻱ ﺑﺮﻗﹰﺎ ﻭﺑﺮﺍﻗﹰﺎ ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻫﻮ ﺍﻟـﺬﻱ‬ ‫ﺃﺭﺩﻯ ﺑﺎﻟﺸﻴﻄﺎﻥ ﻭﺃﻋﻮﺍﻧﻪ ﺇﱃ ﺃﺳﻔﻞ ﺍﻟﺴﺎﻓﻠﲔ‪ .‬ﻭﺍﻷﻓﻜﺎﺭ ﺇﳕﺎ ﲢـﻮﻡ ﺑﺄﺟﻨﺤـﺔ‬ ‫ﺍﻟﺼﺪﻕ ﻓﺘﺒﻠﻎ ﺃﻓﻖ ﺍﻟﻘﻴﻢ ﻭﺍﳉﺪﺍﺭﺓ‪ .‬ﻭﺃﻧﻮﺍﻉ ﺍﻟﺴﻠﻮﻙ ﺍﻟﻘﻮﱘ ﺇﳕﺎ ﺗﻨﺸﺄ ﻭﺗﺘﺮﻋـﺮﻉ‬ ‫ﰲ ﺃﺭﺽ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻮﻓﺎﺀ‪.‬‬ ‫ﻭﺍﻟﺪﻋﻮﺍﺕ ﻭﺍﻟﺘﻮﺳﻼﺕ ﺇﳕﺎ ﺗﻘﺒﻞ ﻭ‪‬ﺗﺴﺘﺠﺎﺏ ﺑﻘﺪﺭ ﺃﺩﺍﺋﻬﺎ ﺑﺎﻟﺼﺪﻕ‪ ،‬ﺣﻴﺚ‬ ‫ﺗﺒﻠﻎ ﻋﺮﺵ ﺍﻟﺮﲪﺔ ﻛﺄ‪‬ﺎ ﻣﻘﺘﺮﻧﺔ ﺑﺎﻻﺳﻢ ﺍﻷﻋﻈﻢ‪ .‬ﻧﻌﻢ‪ ،‬ﺍﻟﺼﺪﻕ ﻳﺆﺛﺮ ﻛﺘـﺄﺛﲑ‬ ‫ﺇﻛﺴﲑ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ‪ .‬ﻭﳌﺎ ﺳﺌﻞ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ ﻋﻦ ﺍﻻﺳـﻢ ﺍﻷﻋﻈـﻢ‬ ‫ﻗـﺎﻝ‪ :‬ﺃﺭﻭﱐ ﺍﲰﹰﺎ ﺃﺻـﻐﺮ ﻣﻦ ﺍﻷﺳـﻤﺎﺀ ﺍﳊﺴﲎ ﻷﺭﻳﻜﻢ ﺍﻷﻋﻈـﻢ ﻣﻨـﻬﺎ‬ ‫ﻭﺃﺿﺎﻑ‪" :‬ﺇﳕﺎ ﺟﻌﻞ ﺍﻻﺳـﻢ ﺍﻷﻋﻈﻢ ﻣﺆﺛـﺮﹰﺍ ﻫﻮ ﺍﻟﺼﺪﻕ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺩﻋﻲ ﺃﻱ‬ ‫)‪(١‬‬ ‫ﻕ ﻓﻬﻮ ﺍﺳـﻢ ﺃﻋﻈﻢ"‪.‬‬ ‫ﺍﺳـﻢ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﺑﺼﺪ ٍ‬ ‫ﺍﻟﺼﺪﻕ ﻫﻮ ﺍﻟﺬﻱ ﺃﺳﻄﻊ ﻧﻮ ‪‬ﺭ ﺍﻟﺘﻮﺑﺔ ﻋﻠﻰ ﺟﺒﻬﺔ ﺁﺩﻡ ‪ ...‬ﻭﺍﻟﺼﺪﻕ ﻫﻮ‬ ‫ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﺳﻔﻴﻨﺔ ﳒﺎﺓ ﻟﻨﱯ ﺍﻟﻄﻮﻓﺎﻥ )ﻧـﻮﺡ ‪ (‬ﻳـﻮﻡ ﻏﺮﻗـﺖ ﺍﻟـﺪﻧﻴﺎ‬ ‫‪ (١‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻻﰊ ﻧﻌﻴﻢ ‪.٣٩/١٠‬‬

‫‪١٤٧‬‬


‫ﺑﺎﻟﻄﻮﻓﺎﻥ‪ ...‬ﻭﺍﻟﺼﺪﻕ ﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﻨﺎﺭ ﺍﳌﺘﺄﺟﺠﺔ ﻟﺴﻴﺪﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ ‪‬‬ ‫)ﺑﺮﺩﹰﺍ ﻭﺳﻼﻣﹰﺎ(‪ .‬ﻧﻌﻢ‪ ،‬ﺍﻟﺼﺪﻕ ﻣﻔﺘﺎﺡ ﺫﻭ ﺃﺳﺮﺍﺭ ﻟﻔﺘﺢ ﻣﻐﺎﻟﻴﻖ ﻣﺎ ﻭﺭﺍﺀ ﺃﺳـﺘﺎﺭ‬ ‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﲑﻓﻊ ﺍﻟﺬﻳﻦ ﻳﺮﺍﻭﺣﻮﻥ ﰲ ﺍﻟﻌﺎﺩﻳﺎﺕ ﺇﱃ ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ‪ .‬ﻓﺎﻟـﺬﻳﻦ‬ ‫ﻳﺪﳝﻮﻥ ﺳﻴﺎﺣﺘﻬﻢ ﺑﺎﻟﺼﺪﻕ ﻻ ﻳﻨﻘﻄﻊ ‪‬ﻢ ﺍﻟﺴﲑ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺴﺘﻌﻤﻞ ﺫﻟﻚ ﺍﳌﻔﺘﺎﺡ‬ ‫ﻻ ﺗﻮﺻﺪ ﺩﻭﻧﻪ ﺍﻷﺑﻮﺍﺏ‪ .‬ﻭﻛﻢ ﻫﻲ ﲨﻴﻠﺔ ﻫﺬﻩ ﺍﻟﺘﺮﻧﻴﻤﺔ ﺍﻟﱵ ﺗﺮﱎ ‪‬ﺎ ﺳـﻠﻄﺎﻥ‬ ‫ﺍﻟﻌﺎﺷﻘﲔ ﻣﻮﻻﻧﺎ ﺍﻟﺮﻭﻣﻲ ﻟﺒﻴﺎﻥ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺔ ﺍﻟﻌﻤﻴﻘﺔ‪:‬‬ ‫ﻕ ﻋ‪‬ﺎ ِﺷ ‪‬ﻖ ‪‬ﺑ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﺎ ِﺩﻱ ِﻣﻲ ‪‬ﺗ‪‬ﻨ ‪‬ﺪ‬ ‫ﺻ ‪‬ﺪ ِ‬ ‫ِ‬

‫ﺐ ﺑ‪‬ﺮ ِﺩ ِﻝ ِﺇ‪‬ﻧﺴ‪‬ﺎِﻧﻲ ‪‬ﺯ‪‬ﻧ ‪‬ﺪ‬ ‫ﺠ ‪‬‬ ‫ِﭼﻪ ‪‬ﻋ ‪‬‬

‫ﻕ ﻣ‪‬ﻮ ‪‬ﺳﻰ ﺑ‪‬ﺮ ‪‬ﻋﺼ‪‬ﺎ ‪‬ﻭﻛﹸﻮ ‪‬ﻩ ‪‬ﺯ ‪‬ﺩ‬ ‫ﺻ ‪‬ﺪ ِ‬ ‫ِ‬

‫ﻱ ‪‬ﭘﺮﹸﺍ ‪‬ﺷﻜﹸﻮﻩ ‪‬ﺯ ‪‬ﺩ‬ ‫ﺑ‪‬ﻠﻜِﻪ ﺑ‪‬ﺮ ‪‬ﺩﺭ‪‬ﻳﺎ ِ‬

‫ﻕ ﹶﺃ ‪‬ﺣ ‪‬ﻤ ‪‬ﺪ ﺑ‪‬ﺮ ‪‬ﺟﻤ‪‬ﺎ ِﻝ ﻣ‪‬ﺎﻩ ﺯ‪‬ﺩ‬ ‫ﺻ ‪‬ﺪ ِ‬ ‫ِ‬

‫)‪(١‬‬

‫ﺑ‪‬ﻠﻜِﻪ ﺑ‪‬ﺮ ﺧ‪‬ﻮ ‪‬ﺭﺷِﻴ ِﺪ ‪‬ﺭ ‪‬ﺧﺸ‪‬ﺎ ﹾﻥ ﺭ‪‬ﺍ ‪‬ﻩ ﺯ‪‬ﺩ‬

‫ﻳﻌﲏ‪ :‬ﺇﻥ ﺻﺪﻕ ﺍﻟﻌﺎﺷﻖ ﻳﺆﺛﹼﺮ ﺣﱴ ﰲ ﺍﳉﻤﺎﺩﺍﺕ‪ ،‬ﻓﻠ ‪‬ﻢ ﺍﻟ ‪‬ﻌﺠ‪‬ﺐ ﻣﻦ ﺗﺄﺛﲑﻩ ﰲ‬ ‫ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ؟ ﻭﺇﻥ ﺻﺪﻕ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ ‬ﻗﺪ ﺃﺛﹼﺮ ﰲ ﺍﳉﺒﻞ ﻭﺍﻟﻌﺼﺎ‪ ،‬ﺑـﻞ‬ ‫ﺣﱴ ﰲ ﺫﻟﻚ ﺍﻟﺒﺤﺮ ﺍﳌﺘﻼﻃﻢ ﺍﻟﻌﻈﻴﻢ )ﻳﺸﲑ ﺇﱃ ﻣﺎ ﻫﻮ ﺛﺎﺑﺖ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻜﺮﳝـﺔ‬ ‫ﻣﻦ ﲢﻮﻝ ﻋﺼﺎ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ ‬ﺇﱃ ﺣﻴﺔ ﺗﺴﻌﻰ ﰲ ﺟﺒﻞ ﺍﻟﻄﻮﺭ‪ (٢)،‬ﻭﺍﻧﻔﺘﺎﺡ‬ ‫ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﻃﺮﻳﻘﹰﺎ ﺑﻀﺮ‪‬ﺎ ﰲ ﺍﻟﺒﺤﺮ(‪ (٣).‬ﺃﻣﺎ ﺻﺪﻕ ﺳﻴﺪﻧﺎ ﺃﲪﺪ ‪ ‬ﻓﻘﺪ ﺃﺛﹼﺮ ﰲ‬ ‫)‪(٤‬‬ ‫ﲨﺎﻝ ﺍﻟﻘﻤﺮ ﺑﻞ ﺣﱴ ﰲ ﺗﻠﻚ ﺍﻟﺸﻤﺲ ﺍﻟﺴﺎﻃﻌﺔ‪.‬‬ ‫ﻭﻗﺪ ﺭﺑﻂ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺂﻳﺎﺗﻪ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻛﻮﻥ ﺍﳌﺆﻣﻦ ﻣﺆﻣﻨﺎ ﺣﻘﺎﹰ‪ ،‬ﲟـﺪﻯ‬ ‫‪ (١‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/٥‬ﺹ‪/٨٢٥‬ﺏ‪.٢٧٧٦-٢٧٧٥-٢٧٧٤‬‬ ‫‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺳﻮﺭﺓ ﻃﻪ‪.٢٠-١٧ :‬‬ ‫‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪.٦٣ :‬‬ ‫‪ (٤‬ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﻌﺠﺰﰐ ﺍﻧﺸﻘﺎﻕ ﺍﻟﻘﻤﺮ ﻭﺳﻜﻮﻥ ﺍﻟﺸﻤﺲ‪.‬‬

‫‪١٤٨‬‬


‫ﺗﻨﺴﻴﻘﻪ ﻟﻜﻼﻣﻪ ﻭﺳﻠﻮﻛﻪ ﻭﻋﺎﳌﻪ ﺍﻟﺪﺍﺧﻠﻲ ﺑﻞ ﲨﻴﻊ ﺃﻃﻮﺍﺭﻩ ﻭﻓـﻖ ﺍﻟـﺼﺪﻕ‪،‬‬ ‫ﻭﻣﺪﻯ ﻧﺴﺠﻪ ﳍﺎ ﲨﻴﻌﹰﺎ ﺣﻮﻝ ﺍﻟﺼﺪﻕ‪ .‬ﻭﻛﺬﻟﻚ ﺃﻛﺪﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝـﺔ ﺃﻥ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻨﺴﻴﻖ ﻭﺍﻟﺘﻨﻈﻴﻢ ﺑﺎﻟﺼﺪﻕ ﻫﻮ ﺃﺳﺎﺱ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ‪ .‬ﻭﺇﻟـﻴﻜﻢ‬ ‫ﺑﻌﺾ ﺍﳉﻮﺍﻫﺮ ﺍﻟﱪﺍﻗﺔ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﺍﻟﺼﺪﻕ‪:‬‬ ‫ﻕ‪‬‬ ‫ﺝ ﺻِـ ‪‬ﺪ ٍ‬ ‫ﻕ ‪‬ﻭﹶﺃ ‪‬ﺧ ِﺮ ‪‬ﺟﻨِـﻲ ‪‬ﻣﺨ‪‬ـ ‪‬ﺮ ‪‬‬ ‫ﺻ ‪‬ﺪ ٍ‬ ‫ﺏ ﹶﺃ ‪‬ﺩ ِﺧ ﹾﻠﻨِﻲ ﻣ‪ ‬ﺪ ‪‬ﺧ ﹶﻞ ِ‬ ‫‪  .١‬ﻭﻗﹸﻞ ‪‬ﺭ ِّ‬ ‫)ﺍﻹﺳﺮﺍﺀ‪.(٨٠:‬‬

‫ﻕ ﻓِﻲ ﺍﻵ ِﺧﺮِﻳ ‪‬‬ ‫ﺻ ‪‬ﺪ ٍ‬ ‫‪ .٢‬ﻭ‪‬ﺍ ‪‬ﺟﻌ‪‬ﻞ ِﻟﻲ ِﻟﺴ‪‬ﺎ ﹶﻥ ِ‬ ‫ﻦ‪) ‬ﺍﻟﺸﻌﺮﺍﺀ‪.(٨٤:‬‬ ‫ﻕ ﻋِﻨ ‪‬ﺪ ‪‬ﺭِّﺑ ِﻬ ‪‬ﻢ‪) ‬ﻳﻮﻧﺲ‪.(٢:‬‬ ‫ﺻ ‪‬ﺪ ٍ‬ ‫ﺸ ِﺮ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹶﺃﻥﱠ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ‪‬ﻡ ِ‬ ‫‪  .٣‬ﻭ‪‬ﺑ ِّ‬

‫ﻚ ‪‬ﻣ ﹾﻘﺘ‪‬ـ ِﺪ ٍﺭ‪‬‬ ‫ﻕ ِﻋﻨ ‪‬ﺪ ‪‬ﻣﻠِﻴ ٍ‬ ‫ﺻ ‪‬ﺪ ٍ‬ ‫ﺕ ‪‬ﻭ‪‬ﻧ ‪‬ﻬ ٍﺮ‪ .‬ﻓِﻲ ‪‬ﻣ ﹾﻘ ‪‬ﻌ ِﺪ ِ‬ ‫ﲔ ﻓِﻲ ‪‬ﺟﻨ‪‬ﺎ ٍ‬ ‫‪ِ .٤‬ﺇﻥﱠ ﺍﹾﻟﻤ‪‬ﺘ ِﻘ ‪‬‬

‫)ﺍﻟﻘﻤﺮ‪.(٥٥-٥٤:‬‬

‫ﻧﻌﻢ‪ ،‬ﻟﻘﺪ ﺃﺷﺎﺭﺕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻭ‪‬ﺬﻩ ﺍﻟﻌﻨﺎﻭﻳﻦ‪ :‬ﻣﺪﺧﻞ ﺍﻟﺼﺪﻕ‪ ،‬ﳐﺮﺝ‬ ‫ﺍﻟﺼﺪﻕ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﺼﺪﻕ‪ ،‬ﻗﺪﻡ ﺍﻟﺼﺪﻕ‪ ،‬ﻣﻘﻌﺪ ﺍﻟﺼﺪﻕ‪ ،‬ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻮﱘ ﺍﳌﻤﺘﺪ ﻣﻦ‬ ‫ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﻟﻌﻘﱮ‪ .‬ﺃﺷﺎﺭﺕ ﺇﱃ ﻃﺮﻳﻖ ﻃﻮﻳﻞ‪ ،‬ﻭﺇﱃ ﺯﺍﺩ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺇﱃ ﻧﺘﻴﺠﺔ ﺍﻟﻄﺮﻳﻖ‪.‬‬ ‫ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ﺗﻌﻤﻞ ﻟﻶﺧﺮﺓ ﻛﻨﻈﺎﻡ ﻣﻬﻴﺐ‪ ،‬ﻭﻛﻤﻌﻤﻞ ﻋﻈـﻴﻢ‪،‬‬ ‫ﻓﻬﻢ ﻋﻨﺪﻣﺎ ﻳﺒﺎﺷﺮﻭﻥ ﺑﻌﻤﻞ‪ ،‬ﻭﻳﺴﺎﻓﺮﻭﻥ ﺇﱃ ﺑﻠﺪ‪ ،‬ﺃﻭ ﻳﻬﺎﺟﺮﻭﻥ ﺇﱃ ﻣﻮﻃﻦ‪ ،‬ﺃﻭ‬ ‫ﳛﻠﻮﻥ ﰲ ﺃﺭﺽ‪ ،‬ﻳﺘﺤ ‪‬ﺮﻭﻥ ﺍﻟﺼﺪﻕ ﰲ ﺟﻠﻮﺳﻬﻢ ﻭﻗﻴـﺎﻣﻬﻢ‪ ،‬ﻭﻳﻼﺣﻈـﻮﻥ ﰲ‬ ‫ﺃﻃﻮﺍﺭﻫﻢ‪ ،‬ﻣﺪﺧﻞ ﺍﻟﺼﺪﻕ‪ ،‬ﳐﺮﺝ ﺍﻟﺼﺪﻕ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﺼﺪﻕ‪ ،‬ﻗﺪﻡ ﺍﻟﺼﺪﻕ‪ ،‬ﻣﻘﻌﺪ‬ ‫ﺍﻟﺼﺪﻕ‪ .‬ﻓﻴﻌﻴﺸﻮﻥ ﻣﺴﺘﻬﺪﻓﲔ ﺍﻵﺧﺮﺓ ﻣﺴﺘﻤﻄﺮﻳﻦ ﺍﻷﻟﻄﺎﻑ ﻋﻠﻰ ﺣﻈﻮﻇﻬﻢ‪.‬‬ ‫ﺇﻥ ﻛﻮﻥ ﺍﳌﺮﺀ ﺻﺎﺩﻗﹰﺎ ﰲ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻘﺼﺪ ﻳﺘﻘﺪﻡ ﻛـﻞ ﺷـﻲﺀ‪ ...‬ﻓـﺎﻟﺘﻔﻜﲑ‬ ‫‪١٤٩‬‬


‫ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭﺍﻟﻘﺮﺍﺭ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺼﺎﺩﻕ ﻫﻮ ﺃﹸﻭﱃ ﻣﺮﺍﺗـﺐ ﺍﻟـﺼﺪﻕ‪.‬‬ ‫ﻭﻛﺬﻟﻚ‪ ،‬ﻳﺸﺘﺮﻁ ﳌﻦ ﻋﺰﻡ ﻋﻠﻰ ﺍﻟﺼﺪﻕ‪ ،‬ﻋﺪﻡ ﺗﺮﺍﺟﻌﻪ ﻋﻦ ﻗـﺮﺍﺭﻩ ﻭﻋﺰﻣـﻪ‪،‬‬ ‫ﻭﺍﺟﺘﻨﺎﺑﻪ ﻛﻞ ﻣﺎ ﳜﻞ ﺑﺘﻔﻜﲑﻩ ﻭﻳﺜﻨﻴﻪ ﻋﻦ ﻋﺰﻣﻪ‪.‬‬ ‫ﻭﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻲ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﳊﻴﺎﺓ ﻓﻴﻬﺎ‪ ،‬ﻟﻴﺲ ﺇ ﱠﻻ ﻟﻼﻟﺘـﺰﺍﻡ‬ ‫ﺑﺎﳊﻖ ﻭﺭﻓﻊ ﺷﺄﻧﻪ‪ ،‬ﻭﻟﻨﻴﻞ ﺭﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺣﺪﻩ‪ .‬ﻭﳍﺬﺍ ﺃﻣﺎﺭﺍﺕ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺃ ﹼﻻ ﻳـﺸﻬﺪ‬ ‫ﻣﻦ ﻧﻔﺴﻪ ﺇ ﹼﻻ ﺍﻟﻨﻘﺼﺎﻥ ﻭﺍﻟﺘﻘﺼﲑ‪ ،‬ﻭﺩﻭﻥ ﺍﻟﺮﺿﻮﺥ ﻟﺰﻳﻨﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺇﻏﺮﺍﺀﺍ‪‬ﺎ‪ .‬ﻭﻋـﺪﻡ‬ ‫ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺃﻭ ﺗﻐﻴﲑ ﺍﲡﺎﻫﻪ ﺑﺴﺒﺐ ﲣﻮﻓﻪ ﻋﻦ ﺍﻟﻔﱳ ﺍﻟﺪﻧﻴﻮﻳﺔ‪.‬‬ ‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺟﻌﻞ ﺍﻟﺼﺪﻕ ﻣﻌﺮﻓ ﹰﺔ ﻭﺟﺪﺍﻧﻴ ﹰﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺍﻧﻌﻘﺎﺩ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺩﻭﻣﹰﺎ ﰲ ﲨﻴﻊ ﺃﻃﻮﺍﺭﻩ ﺑﺎﻟﺼﺪﻕ‪ .‬ﻭﻫﺬﻩ ﻣﺮﺗﺒﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻫﻲ ﻣﻘﺎﻡ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﺗﻌﺒ‪‬ﺮ‬ ‫ﷲ ‪‬ﺭﺑ‪‬ﺎ ‪‬ﻭﺑِﺎﻹﺳ‪‬ـﻼ ِﻡ‬ ‫ﺿ ‪‬ﻲ ﺑِﺎ ِ‬ ‫ﻕ ﹶﻃ ‪‬ﻌ ‪‬ﻢ ﺍ ِﻹ ‪‬ﳝﺎ ِﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ِ‬ ‫ﻋﻨﻪ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻄﻴﺒﺔ ﺍﻵﺗﻴﺔ‪) :‬ﺫﹶﺍ ‪‬‬ ‫)‪(١‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ(‪.‬‬ ‫ﺩِﻳﻨ‪‬ﺎ ‪‬ﻭِﺑﻤ‪ ‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺃﻋﻈﻢ ﺍﻟﺼﺪﻕ ﻫﻮ ﺍﻟﺮﺿﻰ ﺑﺮﺑﻮﺑﻴﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺑﺪﻳﻦ ﺍﻹﺳـﻼﻡ‬ ‫ﻧﻈﺎﻣﹰﺎ ﺇﳍﻴﺎﹰ‪ ،‬ﻭﺑﺴﻴﺪ ﺍﻷﻧﺎﻡ ‪ ‬ﻣﺮﺷﺪﹰﺍ ﻭﺭﺍﺋﺪﹰﺍ‪ .‬ﻓﺎﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻖ ﳝـﺮ‬ ‫ﻣﻦ ﲢﻤﻞ ﻫﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﻟﻌﺴﲑﺓ ﺟﺪﹰﺍ‪.‬‬ ‫ﻟﻨﺨﺘﻢ ﻛﻼﻣﻨﺎ ‪‬ﺬﺍ ﺍﻟﺒﻴﺖ ﺍﳉﻤﻴﻞ‪:‬‬ ‫ﺇﳕﺎ ﻳﻠﻴﻖ ﺍﻟﺼﺪﻕ ﺑﺎﻹﻧﺴﺎﻥ ﻭﻟﻮ ﺃﹸﻛﺮﻩ‪.‬‬ ‫ﻓﺎﷲ ﻫـﻮ ﺍﳌﻌﲔ ﻟﻠﺼﺎﺩﻗﲔ‪.‬‬ ‫ﷲ ﰒ ﺍﺳﺘﻘﺎﻣﻮﺍ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ‪‬ﺭﺑ‪‬ﻨﺎ ﺍ ُ‬ ‫‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪٥٦‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﳉﻬﺎﺩ ‪١٨‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٢٠٨/١‬‬

‫‪١٥٠‬‬


‫ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﳌﺴﺘﻘﻴﻤﲔ‪.‬‬

‫‪١٥١‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﳊﻴﺎﺀ ﻫﻮ ﺍﳋﺠﻞ‪ ،‬ﺍﳊِﺸﻤﺔ‪ .‬ﻭﰲ ﺍﻻﺻﻄﻼﺡ ﺍﻟﺼﻮﰲ‪ ،‬ﺍﺟﺘﻨـﺎﺏ ﻣـﺎ ﻻ‬ ‫ﻳﺮﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ ﺧﺸﻴﺔ ﻣﻨﻪ ﻭﳐﺎﻓﺔ ﻭﻣﻬﺎﺑﺔ‪ .‬ﻓﺎﺳﺘﻨﺎﺩ ﻫﺬﺍ ﺍﳊﺲ ﺇﱃ ﺷﻌﻮﺭ ﺍﳊﻴﺎﺀ‬ ‫ﺍﳌﻐﺮﻭﺯ ﰲ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﳚﻌﻞ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﺭﺍﺑﻂ ﺍﳉﺄﺵ ﻭﺃﻛﺜﺮ ﺍﻧـﺴﺠﺎﻣﹰﺎ‬ ‫ﻭﻣﻮﺍﻓﻘﺔ ﻟﻸﺩﺏ ﻭﺍﻻﺣﺘﺮﺍﻡ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺇﳕﺎﺀ ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﺲ‪ ،‬ﺣﺲ ﺍﳊﻴـﺎﺀ‪،‬‬ ‫ﻋﺴﲑ ﻟﺪﻯ ﺍﶈﺮﻭﻡ ﻣﻨﻪ ﺃﺳﺎﺳﺎﹰ‪ ،‬ﺃﻭ ﻟﺪﻯ ﺍﶈﻴﻂ ﺍﻟﺬﻱ ﺣﺮﻣﻪ ﻣﻨﻪ ﺃﻭ ﺍﻷﺷﺨﺎﺹ‬ ‫ﺍﻟﺬﻳﻦ ﺃﺿﺎﻋﻮﻩ‪.‬‬ ‫ﻭﳝﻜﻦ ﺃﻥ ﻧﻘﺴﻢ ﺍﳊﻴﺎﺀ ﻭﻓﻖ ﻣﺎ ‪‬ﻳﻔﻬﻢ ﻣﻦ ﺍﻹﺷﺎﺭﺍﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ ﺇﱃ‪:‬‬ ‫‪ .١‬ﺍﳊﻴﺎﺀ ﺍﻟﻔﻄﺮﻱ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺃﻳﻀﹰﺎ ﺍﳊﻴﺎﺀ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﺍﻟﺬﻱ ﳝﻨﻊ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻣﻦ ﺍﻗﺘﺮﺍﻑ ﻣﺎ ﻳﻌﻴﺒﻪ ﺃﻭ ﻳ‪‬ﺴﺘ‪‬ﻌﺎﺭ ﻣﻨﻪ‪.‬‬ ‫‪ .٢‬ﺍﳊﻴﺎﺀ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﺍﻟﺬﻱ ﻳﺸ ﹼﻜﻞ ﻋﻤﻘﹰﺎ ﻣﻬﻤﹰﺎ ﻟﻺﺳﻼﻡ‪.‬‬ ‫ﻭﻣﺎ ﺃﻥ ﻳﺘﻐﺬﻯ ﺍﳊﻴﺎﺀ ﺍﻟﻔﻄﺮﻱ ﺑﺎﳊﻴﺎﺀ ﺍﳌﻮﺟﻮﺩ ﰲ ﺭﻭﺡ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪،‬‬ ‫ﻼ ﺳ ‪‬ﺪﹰﺍ ﻣﺎﻧﻌﹰﺎ ﻋﻈﻴﻤﹰﺎ ﲡﺎﻩ ﺍﻟﻌﺎﺭ ﻭﺍﻟﻌﻴﻮﺏ‪ .‬ﰲ ﺣﲔ ﻟﻮ‬ ‫ﺐ ﻣﺸ ﹼﻜ ﹰ‬ ‫ﺣﱴ ﻳﻨﻤﻮ ﻭﻳﺸ ‪‬‬ ‫ﺃﻧﻔﺮﺩ ﺍﻹﻧﺴﺎﻥ ﺑﺈﺣﺪﺍﻫﺎ‪ ،‬ﻗﺪ ﻳﺘﺰﻋﺰﻉ ﲢﺖ ﺗﺄﺛﲑ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻟـﺸﺮﻭﻁ‪،‬‬ ‫ﻭﻳﻨﻘﻠﺐ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ﻭﺭﲟﺎ ﻳﻨﻬﺎﺭ ﻛﻠﻴﹰﺎ‪.‬‬ ‫ﺲ ﺍﻟﺘﻀﺎﻳﻖ ﻭﺍﻟﺘﺤﺮﺝ ﻻ ﻳﺪﻭﻡ ﺇﻥ ﱂ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻣﺎ ﰲ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣ ‪‬‬ ‫‪١٥٢‬‬


‫ﷲ ‪‬ﻳﺮ‪‬ﻯ‪‬‬ ‫ﺏ ﺑﺎﻟﺸﻌﻮﺭ ﺍﻹﳝﺎﱐ ﺍﻟﺬﻱ ﺗﻮﺿ‪‬ﺤﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌﹶﻠ ‪‬ﻢ ِﺑﹶﺄﻥﱠ ﺍ َ‬ ‫ﻳﺮ ‪‬‬ ‫ﷲ ﻛﹶـﺎ ﹶﻥ‬ ‫)ﺍﻟﻌﻠﻖ‪ (١٤:‬ﻭﲟﻔﻬﻮﻡ ﺍﻹﺣﺴﺎﻥ ﺍﻟﺬﻱ ﺗﻌﺒ‪‬ﺮ ﻋﻨﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝـﺔ‪ِ :‬ﺇﻥﱠ ﺍ َ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴﻜﹸﻢ ‪‬ﺭﻗِﻴﺒ‪‬ﺎ‪) ‬ﺍﻟﻨﺴﺎﺀ‪ (١:‬ﺫﻟﻚ ﻷﻥ ﻭﺟﻮﺩ ﺍﳊﻴﺎﺀ ﻭﳕﻮﻩ ﻭﺩﻭﺍﻣﻪ ﻣﺮﺗﺒﻂ ﺑﺎﻹﳝﺎﻥ‪.‬‬ ‫ﺤﻴ‪‬ﺎ ِﺀ ‪‬ﻳﻘﹸـﻮﻝﹸ‬ ‫ﻭﰲ ﺍﻟﺼﺤﻴﺢ‪ ) :‬ﻣ ‪‬ﺮ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ ‬ﻋﻠﹶﻰ ‪‬ﺭﺟ‪ٍ ‬ﻞ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻳﻌ‪‬ﺎِﺗﺐ‪ ‬ﹶﺃﺧ‪‬ﺎ ‪‬ﻩ ﻓِﻲ ﺍﹾﻟ ‪‬‬ ‫ﷲ ‪ :‬ﺩ ‪‬ﻋ ‪‬ﻪ ﻓﹶـِﺈﻥﱠ‬ ‫ﻚ ﹶﻓﻘﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺿ ‪‬ﺮ ِﺑ ‪‬‬ ‫ﺤﻴِﻲ ‪‬ﺣﺘ‪‬ﻰ ﹶﻛﹶﺄ‪‬ﻧﻪ‪ ‬ﻳﻘﹸﻮ ﹸﻝ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫ﻚ ﹶﻟ‪‬ﺘ ‪‬‬ ‫ِﺇ‪‬ﻧ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬ ‫ﻀ ‪‬ﻊ ‪‬ﻭ ‪‬ﺳ‪‬ﺒﻌ‪‬ﻮ ﹶﻥ‬ ‫ﺤﻴ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ ﺍﻹﳝ‪‬ﺎ ِﻥ(‪ (١).‬ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﺃﻧﻪ ‪ ‬ﻗﺎﻝ‪) :‬ﺍﻹﳝ‪‬ﺎ ﹸﻥ ِﺑ ‪‬‬ ‫ﺷ‪ ‬ﻌ‪‬ﺒ ﹰﺔ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺤﻴ‪‬ﺎﺀُ ‪‬ﺷ ‪‬ﻌ‪‬ﺒ ﹲﺔ ِﻣ ‪‬ﻦ ﺍﻹﳝ‪‬ﺎ ِﻥ(‪ (٢).‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺼﺢ ﺃﻥ ﻧﻘـﻮﻝ‪ :‬ﺇﻥ ﺍﳊﻴـﺎﺀ‬ ‫ﺍﻟﻔﻄﺮﻱ‪- ،‬ﻛﺎﻟﻨﻮﻯ ﺍﳋﲑ‪‬ﺓ ﺍﻻﺧﺮﻯ ﺍﳌﺨﺒﻮﺀﺓ‪ -‬ﰲ ﻃﺒﻴﻌـﺔ ﺍﻹﻧـﺴﺎﻥ‪ ،‬ﻳﻨﻤـﻮ‬ ‫ﻭﻳﺴﺘﻮﻱ ﻋﻠﻰ ﺳﻮﻗﻪ ﺑﻨﺴﺒﺔ ﺗﻐﺬﹼﻳﻪ ﻭﺗﻘﻮﻳﺘﻪ ﲟﺆﺛﺮﺍﺕ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺇﻧﺴﺎﻧﺎﹰ‪ ،‬ﺣﱴ ﻳﺼﺒﺢ ﺑ‪‬ﻌﺪﹰﺍ ﻟﻠﺤﻴﺎﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﻳﻘﻴﻢ ﺳﺪﹰﺍ ﻣﺎﻧﻌﹰﺎ ﻟﻜﺜﲑ ﻣﻦ‬ ‫ﻧـﺰﻭﺍﺕ ﺍﻟﻨﻔﺲ ﺍﻟﻄﺎﺋﺸﺔ‪ .‬ﻭﲞﻼﻓﻪ ﺃﻱ ﺇﻥ ﱂ ‪‬ﻳ‪‬ﻨﻢ‪ ‬ﻫـﺬﺍ ﺍﻟـﺸﻌﻮﺭ ﺑﺎﻹﳝـﺎﻥ‬ ‫ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﱂ ﻳ‪‬ﻘ ‪‬ﻮ ﺑﺸﻌﻮﺭ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺩ‪‬ﻓﻊ ﺇﱃ ﺍﻟﻀﻤﻮﺭ ﻭﺍﻟﻌﻤﺎﺀ ﺑﺎﻻﻧﻐﻤﺎﺱ ﰲ‬ ‫ﻣﺘﺎﻫﺎﺕ ﻧﻔﺴﺎﻧﻴﺔ‪ ،‬ﻓﻼ ﳏﺎﻟﺔ ﻣﻦ ﻭﻗﻮﻉ ﻣﺎ ﻳﻨﺪﻯ ﻟﻪ ﺍﳉﺒﲔ ﰲ ﻣﺴﺘﻮﻯ ﺍﻟﻔـﺮﺩ‬ ‫ﻭﺍ‪‬ﺘﻤﻊ‪ .‬ﻭﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪ ‬ﻓﺨﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻣﺜﺎﻝ ﺍﳊﻴﺎﺀ‪ ،‬ﻳﻨﻮ‪‬ﻩ ﺇﱃ ﻫـﺬﺍ‬ ‫)‪(٣‬‬ ‫ﺻ‪‬ﻨ ‪‬ﻊ ﻣ‪‬ﺎ ِﺷﹾﺌ ‪‬‬ ‫ﺍﻷﻣﺮ ﰲ ﻗﻮﻟﻪ ‪ِ) : ‬ﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺖ(‪.‬‬ ‫ﺴ‪‬ﺘ ِﺢ ﻓﹶﺎ ‪‬‬ ‫ﺍﳊﻴﺎﺀ ﻭﺍﳊﻴﺎﺓ ﻛﻠﻤﺘﺎﻥ ﻣﺘﻨﺎﻇﺮﺗﺎﻥ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺮﺏ ﻓﺈﻥ ﺣﻴﺎﺓ ﺍﻟﻘﻠـﺐ ﻻ‬ ‫ﺗﻜﻮﻥ ﺇ ﹼﻻ ﺣﺴﺐ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻗﻮﺓ ‪‬ﺧﻠﹸﻖ ﺍﳊﻴﺎﺀ ﺍﻟﺬﻱ ﻳﻨﺸﺄ ﻭﻳﻨﻤﻮ ﺑﻮﺍﺑﻞ ﻣـﻦ‬ ‫‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﳝﺎﻥ ‪١٦‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪٥٩‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻷﺩﺏ ‪.٦‬‬ ‫‪ (٢‬ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪٥٧،٥٨‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻹﳝﺎﻥ ‪ .١٦‬ﻭﺍﻧﻈﺮ‪ :‬ﻣﻊ ﺍﺧﺘﻼﻑ ﻃﻔﻴﻒ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﳝﺎﻥ ‪٣‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪،‬‬ ‫ﺍﻟﺴﻨﺔ ‪.١٤‬‬ ‫‪ (٣‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻷﻧﺒﻴﺎﺀ ‪ ،٥٤‬ﺍﻷﺩﺏ ‪٧٨‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻷﺩﺏ ‪٦‬؛ ﺇﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺰﻫﺪ ‪.١٧‬‬

‫‪١٥٣‬‬


‫ﻣﻄﺮ ﺍﻹﳝﺎﻥ ﻭﺍﳌﻌﺮﻓﺔ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﳕﺎ ﺗﺴﺘﻤﺮ ﺍﳊﻴﺎﺓ ﻭﺗﺪﻭﻡ ﲟﻘﻮﻣﺎ‪‬ﺎ ﻭﻛـﺬﺍ ﻳﻮﺟـﺪ‬ ‫ﺍﳊﻴﺎﺀ ﻭﳛﻴﺎ ﲟﻘﻮﻣﺎﺗﻪ‪ ،‬ﻭﺇ ﹼﻻ ﻓﻼ ﳏﺎﻟﺔ ﻳﻨﻘﺮﺿﺎﻥ‪.‬‬ ‫‪‬ﺳﺌﻞ ﺍﳉﻨﻴﺪ ﻋﻦ ﺍﳊﻴﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﺭﺅﻳﺔ ﺍﻵﻻﺀ ﻭﺭﺅﻳﺔ ﺍﻟﺘﻘﺼﲑ‪ ،‬ﻓﻴﺘﻮﻟﺪ ﻣـﻦ‬ ‫ﺑﻴﻨﻬﻤﺎ ﺣﺎﻟﺔ ﺗﺴﻤﻰ ﺍﳊﻴﺎﺀ"‪ (١).‬ﺃﻱ ﺃﻧﻪ ﺣﺎﻟﺔ ﻗﻠﻖ ﺑﺮﺅﻳﺔ ﺁﻻﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﳌﺎﺩﻳﺔ‬ ‫ﻭﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﱵ ﺗﻨـﺰﻝ ﻋﻠﻴﻨﺎ ﲜﻨﺐ ﺗﻘﺼﲑﺍﺗﻨﺎ ﻭﻧﻮﺍﻗﺼﻨﺎ ﲡﺎﻫﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﺍﳊﻴﺎﺀ ﻟﺪﻯ ﺫﻱ ﺍﻟﻨﻮﻥ ﺍﳌﺼﺮﻱ ﻫﻮ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻮﺣﺶ ﺍﻟﺪﺍﺋﻢ ﰲ ﺍﻟﻘﻠـﺐ‬ ‫)‪(٢‬‬ ‫ﻣﻦ ﺍﻷﻃﻮﺍﺭ ﻏﲑ ﺍﻟﻼﺋﻘﺔ‪ ،‬ﻭﺍﻟﻌﻮﺩﺓ ﺇﱃ ﻣﺮﺍﻗﺒﺔ ﺗﻮﺟﻬﺎﺗﻨﺎ‪.‬‬ ‫ﻭﻟﺪﻯ ﺁﺧﺮ‪ :‬ﺗﻨﻈﻴﻢ ﺍﻹﻧﺴﺎﻥ ﳊﻴﺎﺗﻪ ﻭﻓﻖ ﻋﻠﻤﻪ ﺑﺎﻃﻼﻉ ﺍﷲ ﻋﻠﻰ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ‪،‬‬ ‫ﻭﺍﲣﺎﺫ ﻣﻌﺎﻣﻼﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻪ ﺃﺳﺎﺳﹰﺎ ﰲ ﺣﻴﺎﺗﻪ‪ .‬ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺍﻷﺛﺮ ﺍﻵﰐ‪" :‬ﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ‬ ‫)‪(٣‬‬ ‫ﺖ ﻣﲏ ﺃﻧﺴﻴﺖ ﺍﻟﻨﺎﺱ ﻋﻴﻮ‪‬ﺑﻚ"‪.‬‬ ‫ﺍﻟﺪﺍﺭﺍﱐ ﻳﻘﻮﻝ ﻗﺎﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇ‪‬ﻧﻚ ﺇﻥ ﺍﺳﺘﺤ‪‬ﻴﻴ ‪‬‬ ‫ﺴﻰ‬ ‫ﻭﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻧﺬﻛﹼﺮ ﻫﻨﺎ ﺑﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻟﺴﻴﺪﻧﺎ ﻋﻴﺴﻰ ‪ ‬ﻭﻫﻮ ‪" :‬ﻳ‪‬ﺎ ﻋِﻴ ‪‬‬ ‫)‪(٤‬‬ ‫ﺱ ‪‬ﻭِﺇﻻﱠ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﺢ ِﻣِّﻨﻲ"‪.‬‬ ‫ﻆ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺖ ِﺑ ِﻪ ﹶﻓ ِﻌ ِ‬ ‫ﻚ ﹶﻓِﺈ ِﻥ ﺍ‪‬ﺗ ‪‬ﻌ ﹶﻈ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﻆ ‪‬ﻧ ﹾﻔ ‪‬‬ ‫ِﻋ ﹾ‬ ‫ﻭﻫﻨﺎﻙ ﺗﻘﺴﻴﻤﺎﺕ ﺃﺧﺮﻯ ﳐﺘﻠﻔﺔ ﰲ ﻣﻮﺿﻮﻉ ﺍﳊﻴﺎﺀ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬ ‫ﺣﻴﺎﺀ "ﺍﻟﺰﻟﺔ" ﺍﳌﺘﺮﺷﺢ ﻣﻦ ﺃﻃﻮﺍﺭ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ‪ ،‬ﳊﲔ ﳎﻲﺀ ﺍﻷﻣﺮ ﺑﺎﻟﻐﻔﺮﺍﻥ‪.‬‬ ‫ﻭﺣﻴﺎﺀ "ﺍﻟﺘﻘﺼﲑ" ﻛﺤﻴﺎﺀ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻳﺴﺒ‪‬ﺤﻮﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻻ ﻳﻔﺘ‪‬ﺮﻭﻥ‪،‬‬

‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٣٤٥‬‬ ‫‪ (٢‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪" :٣٤٢‬ﺍﳊﻴﺎﺀ ﻭﺟﻮﺩ ﺍﳍﻴﺒﺔ ﰲ ﺍﻟﻘﻠﺐ ﻣﻊ ﻭﺣﺸﺔ ﻣﺎ ﺳﺒﻖ ﻣﻨﻚ ﺇﱃ ﺭﺑﻚ ﺗﻌﺎﱃ"‪.‬‬ ‫‪ (٣‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪١٥٠/٦‬؛ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﻹﺑﻦ ﻋﺴﺎﻛﺮ ‪.١٥٠/٣٤‬‬ ‫‪ (٤‬ﺍﻟﺰﻫﺪ ﻹﺑﻦ ﺃﰊ ﻋﺎﺻﻢ ‪٥٤‬؛ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ ‪٣٨٢/٢‬؛ ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪.١٤٤/١‬‬

‫‪١٥٤‬‬


‫)‪(١‬‬

‫ﻭﻣﻊ ﺫﻟﻚ ﻳﻘﻮﻟﻮﻥ "ﻣﺎ ﻋﺒﺪﻧﺎﻙ ﺣﻖ ﻋﺒﺎﺩﺗﻚ"‪.‬‬

‫ﻭﺣﻴﺎﺀ "ﺍﻹﺟﻼﻝ" ﻷﺭﺑﺎﺏ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ "ﻣـﺎ ﻋﺮﻓﻨـﺎﻙ ﺣـﻖ‬ ‫ﻣﻌﺮﻓﺘﻚ" ﻣﻊ ﺑﺎﻟﻎ ﻋﻤﻘﻬﻢ ﰲ ﺍﻟﺘﻌﻈﻴﻢ‪.‬‬ ‫ﻭﺣﻴﺎﺀ "ﺍﳍﻴﺒﺔ" ﻷﺭﺑﺎﺏ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻘﻠﺐ ﺍﻟﺬﻳﻦ ﻳﺴﺘﺸﻌﺮﻭﻥ ﺑـﻪ‪ ،‬ﻓﻴﺤﻴـﻮﻥ‬ ‫ﺳﺎﺋﺤﲔ ﰲ ﺃﻓﻖ ﺍﻟﺘﺠﺮﺩ ﻋﻦ ﺭﻏﺒﺎ‪‬ﻢ ﺍﻟﺸﺨﺼﻴﺔ‪.‬‬ ‫ﻭﺣﻴﺎﺀ "ﺍﳌ‪‬ﻨﺔ" ﻷﺻﺤﺎﺏ ﺍﻟﻴﻘﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﻛﻞ ﺁﻥ ﰲ ﺗﻠﻮﻧﺎﺕ ﺍﻟﺒ‪‬ﻌـﺪ ﰲ‬ ‫ﺍﻟﻘﹸﺮﺏ ﻭﺍﻟﻘﹸﺮﺏ ﰲ ﺍﻟﺒ‪‬ﻌﺪ‪ ،‬ﻓﻴﺴﺘﺸﻌﺮﻭﻥ ﻣﻨﺘﻬﻰ ﺍﻟﻘﹸﺮﺏ ﻣﻊ ﺃ‪‬ﻢ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺒ‪‬ﻌﺪ‪.‬‬ ‫ﻭﺣﻴﺎﺀ "ﻋﺪﻡ ﺍﻟﻮﻓﺎﺀ" ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺍﻟﻘﻠﻖ ﻣﻦ ﻋﺪﻡ ﺇﻳﻔﺎﺀ ﺣﻖ ﺍﶈﺒـﺔ ﺍﻟﻼﺋﻘـﺔ‬ ‫ﺑﺎﶈﺒﻮﺏ ﺍﳊﻘﻴﻘﻲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﺣﻴﺎﺀ "ﺍﻹﺧﻼﻝ ﺑﺎﻹﺧﻼﺹ" ﳌﻦ ﳛﻤﻠﻮﻥ ﻫ ‪‬ﻢ ﻋﺪﻡ ﺍﻻﺧﺘﻴﺎﺭ ﺍﳉﻴﺪ ﻋﻨـﺪ‬ ‫ﻣﻘﺎﻡ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﻄﻠﺐ‪.‬‬ ‫ﻭﺣﻴﺎﺀ "ﺍﻟﻐﲑﺓ" ﻟﻸﺭﻭﺍﺡ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﱵ ﺗﺴﺘﺸﻌﺮ ﺃ‪‬ﺎ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ‪ ،‬ﻓـﻼ‬ ‫ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻼﺀﻣﺔ ﻫﺬﻩ ﺍﳊﻈﻮﺓ ﻣﻊ ﺃﻋﻤﺎﻝ ﺗﺎﻓﻬﺔ ﻻ ﺗﻨﺎﺳﺒﻬﺎ‪.‬‬ ‫ﻓﺎﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﻟﻠﺤﻴﺎﺀ‪ ،‬ﺣﻴﺎﺀ ﻳﺘﻮﻟﺪ ﻣﻦ ﻧﻈﺮﺓ ﺍﻹﻧﺴـﺎﻥ ﺇﱃ ﻧﻔﺴﻪ ﺑﻨﻈـﺮ‬ ‫ﺍﳊـﻖ ﺳـﺒﺤﺎﻧﻪ‪ .‬ﻓﺈﻥ ﳏﺎﺳﺒﺔ ﺍﻹﻧﺴﺎﻥ ﻟﻨﻔﺴﻪ ﲟﻘﺎﻳﻴﺲ ﺍﷲ ﺍﻟﺮﻗﻴـﺐ ﻋﻠﻴـﻪ‬ ‫ﻭﻣﻮﺍﺯﻳﻨﻪ ﻳـﺘـﻮﻟـﺪ ﻣﻨﻬﺎ ﺣﻴﺎ ٌﺀ ﻣﻄﺒﻮﻉ ﺑﺎﳊـﺬﺭ‪ ،‬ﲝﻴﺚ ﻳﻌ ‪‬ﺪ ﻣﺜﻞ ﻫــﺬﺍ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺣﻴﹰﺎ ﲟﺸﺎﻋﺮﻩ ﻭﺃﻓﻜﺎﺭﻩ ﻋﻠﻰ ﺍﻟـﺪﻭﺍﻡ‪.‬‬ ‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺣﻴﺎﺀ ﻳﺘﻨﺎﺳﺐ ﺗﻨﺎﺳﺒﹰﺎ ﻃﺮﺩﻳﹰﺎ ﻣﻊ ﻣﺸﺎﻋﺮ ﺍﻟﻘﹸﺮﺑﺔ ﻭﺍﳌﻌﻴﺔ ﺍﻹﳍﻴـﺔ‪،‬‬ ‫‪ (١‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪١٨٤/٢‬؛ ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ‪٦٢٩/٤‬؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪.١٨٣/١‬‬

‫‪١٥٥‬‬


‫ﻭﻫﺬﺍ ﻣﻴﺴ‪‬ﺮ ﳌﻦ ﻳﺴﻴﺢ ﰲ ﺃﻓﻖ ‪ ‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﻌﻜﹸ ‪‬ﻢ ﹶﺃ‪‬ﻳ ‪‬ﻦ ﻣ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ‪) ‬ﺍﳊﺪﻳﺪ‪ (٤:‬ﻭﻗﺪ ﻗـﺎﻝ‬ ‫ﷲ ِﺇﻧ‪‬ـﺎ‬ ‫ﺤﻴ‪‬ﺎ ِﺀ ﹶﻗﺎ ﹶﻝ ﹸﻗﹾﻠﻨ‪‬ﺎ ﻳ‪‬ـﺎ ‪‬ﺭﺳ‪‬ـﻮ ﹶﻝ ﺍ ِ‬ ‫ﷲ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ‪‬‬ ‫ﺤﻴ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﺍ ِ‬ ‫ﺳﻴﺪ ﺍﻟﺴﺎﺩﺍﺕ ‪) :‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﺤﻴ‪‬ـﺎ ِﺀ ﹶﺃ ﹾﻥ‬ ‫ﷲ ﺣ‪‬ـ ‪‬ﻖ ﺍﹾﻟ ‪‬‬ ‫ﺤﻴ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ ﺍ ِ‬ ‫ﺲ ﺫﹶﺍ ‪‬ﻙ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍﻹ ‪‬ﺳِﺘ ‪‬‬ ‫ﺤ ‪‬ﻤﺪ‪ِ ‬ﻟﻠﱠ ِﻪ ﻗﹶﺎ ﹶﻝ ﹶﻟ‪‬ﻴ ‪‬‬ ‫ﺤﻴِﻲ ﻭ‪‬ﺍﹾﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫‪‬ﻧ ‪‬‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟِﺒﻠﹶـﻰ ‪‬ﻭﻣ‪‬ـ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ‬ ‫ﺱ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻭﻋ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ﹾﻄ ‪‬ﻦ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺣﻮ‪‬ﻯ ‪‬ﻭﹾﻟ‪‬ﺘ ﹾﺬﻛﹸ ِﺮ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬ ‫ﻆ ﺍﻟ ‪‬ﺮﹾﺃ ‪‬‬ ‫ﺤ ﹶﻔ ﹶ‬ ‫‪‬ﺗ ‪‬‬ ‫)‪(١‬‬ ‫ﺍﻵ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺯِﻳ‪‬ﻨ ﹶﺔ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﻓ ‪‬ﻌ ﹶﻞ ﹶﺫِﻟ ‪‬‬ ‫ﺤﻴ‪‬ﺎ ِﺀ(‪.‬‬ ‫ﷲ ‪‬ﺣ ‪‬ﻖ ﺍﹾﻟ ‪‬‬ ‫ﺤﻴ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍ ِ‬ ‫ﻚ ﹶﻓ ﹶﻘ ِﺪ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬ ‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺗﺘﺤﻘﻖ ﲝﺪﺱ ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﺸﻬﻮﺩ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻘﻠﺒﻴﺔ‪،‬‬ ‫ﻭﺗﺴﺘﻤﺮ ﺇﱃ ﺍﻷﺑﺪ ﲢﺖ ﺟﻨﺎﺡ ﺍﻟﺴﲑ ﺍﻟﺮﻭﺣﺎﱐ ﰲ ﻃﺮﻳﻖ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻫـﺪﻑ‬ ‫‪ ‬ﻭﹶﺃﻥﱠ ِﺇﻟﹶﻰ ‪‬ﺭِّﺑ ‪‬‬ ‫ﻚ ﺍﹾﻟﻤ‪‬ﻨ‪‬ﺘﻬ‪‬ﻰ‪) ‬ﺍﻟﻨﺠﻢ‪ .(٤٢:‬ﺇﺫ ﺣﻆ ﺍﻹﻧﺴﺎﻥ ﻭﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﺍﳊﻘﺔ ﻫﻮ ﺑﻘﺪﺭ ﺣﻈﻪ ﻣﻦ ﺍﳊﻴﺎﺀ‪ ،‬ﻓﺈﻥ ﻋﺠﺰ ﺳﺎﻟﻚ ﺍﳊﻖ ﻋﻦ ﺍﻟﺘﻮﺟﻪ ﻭﺗﻨﻈـﻴﻢ‬ ‫ﺳﻠﻮﻛﻪ ﰲ ﲨﻴﻊ ﳏﺎﻭﻻﺗﻪ‪ ،‬ﺍﻹﳛﺎﺑﻴﺔ ﻭﺍﻟﺴﻠﺒﻴﺔ‪ ،‬ﻭﻓﻖ ﺍﻵﺧﺮﺓ ﻭﺍﻟﻐﻴﻮﺏ‪ ،‬ﻭﻋﺠـﺰ‬ ‫ﻋﻦ ﺍﻟﺘﻔﺎﱐ ﺍﻟﺘﺎﻡ ﰲ ﺍﶈﻮﻳﺔ ﻭﻣﻦ ﺍﻟﻌﻴﺶ ﰲ ﺃﺩﺏ ﺟ ‪‬ﻢ‪ ،‬ﻓﺈﻥ ﻭﺟﻮﺩﻩ ﻋﺎ ‪‬ﺭ ‪ -‬ﻣﻦ‬ ‫ﺯﺍﻭﻳﺔ‪ -‬ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﲪﻞ ﺛﻘﻴﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻐﲑﻩ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻗﻴﻞ‪:‬‬ ‫ﺶ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ‬ ‫ﷲ ﻣ‪‬ﺎ ِﻓﻲ ﺍﹾﻟ ‪‬ﻌ‪‬ﻴ ِ‬ ‫ﻼ ﻭ‪‬ﺍ ِ‬ ‫ﹶﻓ ﹶ‬

‫ﺤﻴ‪‬ﺎ ُﺀ‬ ‫ﺐ ﺍﹾﻟ ‪‬‬ ‫‪‬ﻭ ﹶﻻ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﺇﺫﹶﺍ ﹶﺫ ‪‬ﻫ ‪‬‬

‫)‪(٢‬‬

‫ﺍﳊﻴﺎﺀ ‪‬ﺧﻠﹸﻖ ﺇﳍﻲ ﻭﺳﺮ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻠﻮ ﻋﺮﻑ ﺍﻟﻨﺎﺱ ﺃﻳﻨﻤﺎ ﺗﻌﻠﻖ‬ ‫ﺍﳊﻴﺎﺀ‪ ،‬ﻟﻜﺎﻧﺖ ﺣﺮﻛﺎ‪‬ﻢ ﻭﺳﻜﻨﺎ‪‬ﻢ ﺃﻛﺜﺮ ﺩﻗﺔ ﻭﺣﺴﺎﺳﻴﺔ‪ .‬ﻭﻧﻨﻘﻞ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ‬ ‫ﻟﺘﻨﻮﻳﺮ ﻣﺎ ﺫﹸﻛﺮ‪:‬‬ ‫ﳛﺎﺳﺐ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺷﻴﺨﹰﺎ ﻓﻴﻘﻮﻝ‪ :‬ﱂ ﺍﻗﺘﺮﻓﺖ ﻫﺬﻩ ﺍﻟﺬﻧﻮﺏ؟ ﻓﻴﻨﻜﺮ ﺍﻟﺸﻴﺦ‬ ‫ﺫﻟﻚ ﺑﺄﻧﻪ ﱂ ﻳﺬﻧﺐ‪ .‬ﻭﻳﻘﻮﻝ ﻟﻪ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪ :‬ﺧﺬﻭﻩ ﺇﺫﻥ ﺇﱃ ﺍﳉﻨﺔ‪ .‬ﻓﻴﺴﺘﻔـﺴﺮ‬ ‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺮﻗﺎﺋﻖ ‪٢٤‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٣٨٧/١‬‬ ‫‪ (٢‬ﺩﻳﻮﺍﻥ ﺍﳊﻤﺎﺳﺔ ﻷﰊ ﲤﺎﻡ ‪.٢٦/٢‬‬

‫‪١٥٦‬‬


‫ﺍﳌﻼﺋﻜﺔ‪ :‬ﻳﺎ ﺭﺏ ﺇﻧﻚ ﺃﻋﻠﻢ ﲟﺎ ﺃﺫﻧﺐ‪ .‬ﻓﻴﻘﻮﻝ ﺍﷲ ﳍﻢ‪ :‬ﻭﻟﻜﻨﻪ ﻣﻦ ﺃﻣـﺔ ﳏﻤـﺪ‪،‬‬ ‫ﻧﻈﺮﺕ ﺇﱃ ﺷﻴﺐ ﺭﺃﺳﻪ ﻭﳊﻴﺘﻪ ﻓﺎﺳﺘﺤﻴﻴﺖ ﺃﻥ ﺃﹸﻃﻠﻌﻪ ﻋﻠﻰ ﺫﻧﻮﺑﻪ‪ .‬ﻭﺣﺴﺐ ﺭﻭﺍﻳـﺔ‬ ‫ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ‪ :‬ﺃﻥ ﺟﱪﻳﻞ ‪ ‬ﻋﻨﺪﻣﺎ ﺃﺧﱪ ﺍﻟﻨﱯ ‪ ‬ﺍﳋﱪ ﺑﻜﻰ‪" ،‬ﻓﻘﻴـﻞ‪ :‬ﻳـﺎ‬ ‫)‪(١‬‬ ‫ﺖ ﳌﻦ ﻳﺴﺘﺤﻲ ﺍﷲ ﻣﻨﻪ ﻭﻻ ﻳﺴﺘﺤﻲ ﻣﻦ ﺍﷲ"‪.‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﻳﺒﻜﻴﻚ؟ ﻗﺎﻝ‪" :‬ﺑﻜﻴ ‪‬‬ ‫ﺍﳋﻼﺻﺔ‪:‬‬ ‫ﻆ ِﺑ ِﻪ‬ ‫ﺨﻠﱡ ‪‬ﻖ ِﺑ ﹾﺎ َﻷ ‪‬ﺳﻤ‪‬ﺎ ِﺀ ﻓﺎﺣ ﹶ‬ ‫ﺤِﻴ ‪‬ﻲ ﻣِﻦ ﹶﺃ ‪‬ﺳﻤ‪‬ﺎ ِﺀ ﹾﺍ ِﻹﹶﻟ ِﻪ ‪‬ﻭﹶﻗ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ ﺍﻟﺘ‪ ‬‬ ‫ِﺇﻥﱠ ﺍﹾﻟ ‪‬‬

‫)‪(٢‬‬

‫ﺍﻟﹼﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﻋﻠﻢ ﻻ ﻳﻨﻔﻊ ﻭﻣﻦ ﻗﻠﺐ ﻻ ﳜﺸﻊ‬ ‫ﻭﻣﻦ ﺩﻋـﺎﺀ ﻻ ﻳ‪‬ﺴﻤﻊ ﻭﻣﻦ ﻧﻔﺲ ﻻ ﺗﺸﺒﻊ‪.‬‬ ‫ﻭﺻ ﹼﻞ ﺍﻟﹼﻠﻬﻢ ﻋﻠﻰ ﺧﲑ ﺧﻠﻘﻚ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ ﺁﻣﲔ‪.‬‬

‫‪ (١‬ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ ﻟﻌﻠﻲ ﺍﳌﺘﻘﻲ ‪ ،٦٧٣/١٥‬ﺍﳊﺪﻳﺚ ‪.٤٢٦٨٠‬‬ ‫ﷲ ‪ِ ‬ﺇﻥﱠ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﺗﺒ‪‬ـﺎ ‪‬ﺭ ‪‬ﻙ ‪‬ﻭ‪‬ﺗﻌ‪‬ـﺎﻟﹶﻰ‬ ‫‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﳊﻤﺎﻡ ‪ ،١‬ﺍﻟﻮﺗﺮ ‪٢٣‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻟﻐﺴﻞ ‪) .٧‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬ ‫ﺻ ﹾﻔﺮ‪‬ﺍ(‪.‬‬ ‫ﺤﻴِﻲ ِﻣ ‪‬ﻦ ‪‬ﻋ‪‬ﺒ ِﺪ ِﻩ ِﺇﺫﹶﺍ ‪‬ﺭﹶﻓ ‪‬ﻊ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ‪‬ﻫﻤ‪‬ﺎ ِ‬ ‫ﺴ‪‬ﺘ ‪‬‬ ‫‪‬ﺣِﻴﻲ‪ ‬ﹶﻛ ِﺮ ‪‬ﱘ ‪‬ﻳ ‪‬‬

‫‪١٥٧‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺸﻜﺮ ﻫﻮ ﺍﻻﻣﺘﻨﺎﻥ‪ ،‬ﺍﻟﺮﺿﺎ ﲡﺎﻩ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﺃﻳﹰﺎ ﻛﺎﻥ ﺫﻟﻚ ﺍﻹﺣﺴﺎﻥ‪ .‬ﻭﰲ‬ ‫ﺍﻻﺻﻄﻼﺡ ﻫﻮ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺎ ﻣ‪‬ﻨﺢ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺷﻌﻮﺭ ﻭﺗﻔﻜﺮ ﻭﺃﻋﻀﺎﺀ‬ ‫ﻭﺟﻮﺍﺭﺡ ﰲ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﱵ ﺧ‪‬ﻠﻘﺖ ﻷﺟﻠﻬﺎ‪ .‬ﻭﺍﻟﺸﻜﺮ ﻣﺜﻠﻤﺎ ﻳﻮﻓﹼﻰ ﺑﺎﻟﻘﻠﺐ‬ ‫ﻭﺍﻟﻠﺴﺎﻥ ﻳﻮﻓﹼﻰ ﻛﺬﻟﻚ ﲜﻤﻴﻊ ﺍﻷﻋﻀﺎﺀ‪.‬‬ ‫ﺍﻟﺸﻜﺮ ﺑﺎﻟﻠﺴﺎﻥ؛ ﻳﺘﺤﻘﻖ ﺑﺎﻻﻋﺘﺮﺍﻑ ﺑﺄﻥ ﺃﻧﻮﺍﻉ ﺍﻟﻠﻄﻒ ﻭﺃﺷـﻜﺎﻝ ﺍﻟـﻨﻌﻢ‬ ‫ﻛﻠﻬﺎ ﺁﺗﻴﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻧﻔﻲ ﳉﻤﻴﻊ ﻣﻨﺎﺑﻊ ﺍﻟﻘﻮﻯ ﻭﺍﻟﻘـﺪﺭﺍﺕ ﻭﺍﻹﺣـﺴﺎﻥ‬ ‫ﺍﳌﻮﻫﻮﻣﺔ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻗﺪ‪‬ﺭ ﺍﳊﺴﻨﺎﺕ ﻭﺍﳋﲑﺍﺕ ﻭﺃﻋ ‪‬ﺪ ﺃﺳـﺒﺎ‪‬ﺎ‬ ‫ﻣﻦ ﺍﳌﺒﺪﺃ ﺇﱃ ﺍﳌﻨﺘﻬﻰ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻬﺎ ﺃﻳﻀﹰﺎ ﰲ ﻭﻗﺘـﻬﺎ ﺍﳌﻨﺎﺳـﺐ‪.‬‬ ‫ﻭﺣﻴﺚ ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﻗﺎ ِﺳ ‪‬ﻤﻬﺎ ﻭﳎﺮﻳﻬﺎ ﻭﻣﻮ ِﺟ ‪‬ﺪﻫﺎ‪ ،‬ﻭﺧﺎِﻟ ﹸﻘﻬﺎ ﰲ ﻣﻮﻋﺪﻫﺎ‬ ‫ﻭﻣﻌﺪ‪‬ﻫﺎ ﺃﻣﺎﻣﻨﺎ ﺳﻔﺮﺍﺕ ﲰﺎﻭﻳﺔ‪ ،‬ﻓﻬﻮ ﰲ ﺍﻟﻨﺘﻴﺠﺔ ﺃﺣﻖ ﺑﺎﻟﺸﻜﺮﺍﻥ ﻭﺍﻻﻣﺘﻨﺎﻥ‪ .‬ﺇﺫ‬ ‫ﺍﻟﺘﻐﺎﻓﻞ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺍﻟﺘﻌﻠﻖ ﺑﺎﻷﺳﺒﺎﺏ‪ ،‬ﻭﺍﻻﻧﻘﻴﺎﺩ ﻭﺗﻮﺟﻴﻪ ﺍﻻﻣﺘﻨﺎﻥ ﳍـﺎ‪،‬‬ ‫ﻳﺸﺒﻪ ﻣ‪‬ﻦ ﻳ‪‬ﻐﺮﻕ ﺍﳋﺎﺩﻡ ﺍﻟﺬﻱ ﻳﻀﻊ ﺍﻟﺴﻔﺮﺓ ﺃﻣﺎﻣﻨﺎ ﺑﺎﻟﺮﺷﻮﺓ ﻭﺍﻹﺗﺎﻭﺍﺕ‪ ،‬ﻭﻳﺘﻐﺎﻓﻞ‬ ‫ﻋﻤﻦ ﻫﻴﺄﻫﺎ ﻭﺃﺭﺳﻠﻬﺎ ﺇﻟﻴﻨﺎ‪ ،‬ﻓﻴﻨﻄﺒﻖ ﻋﻠﻴﻪ ﻓﺤﻮﻯ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ :‬ﻳ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ ﻇﹶﺎ ِﻫ ‪‬ﺮﺍ‬ ‫ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋ ِﻦ ﺍﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻫ ‪‬ﻢ ﻏﹶﺎِﻓﻠﹸﻮ ﹶﻥ‪) ‬ﺍﻟﺮﻭﻡ‪ .(٧:‬ﻧﻌﻢ‪ ،‬ﻓﻬﺆﻻﺀ ﻫـﻢ‬ ‫ﺍﳉﻬﻼﺀ ﺍﻟﻨﺎﻗﺼﻮﻥ ﻧﺎﻛﺮﻭ ﺍﳉﻤﻴﻞ ﺍﻟﻌﺎﺟﺰﻭﻥ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻢ ﻋﻦ ﺭﺅﻳﺔ‬ ‫ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﺳﺒﺎﺏ ﻓﻴﻨﻈﺮﻭﻥ ﺇﻟﻴﻬﺎ ﻭﺣﺪﻫﺎ‪.‬‬ ‫‪١٥٨‬‬


‫ﺍﻟﺸﻜﺮ ﺑﺎﻟﻘﻠﺐ؛ ﻫﻮ ﻣﻌﺮﻓﺔ ﲨﻴﻊ ﺍﻟﻨﻌﻢ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﺍﳌﻨﺘﻔﹶﻊ ‪‬ﺎ‪ ،‬ﻣـﻦ ﺍﷲ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻭﻣﻦ ﰒ ﺗﻮﺟﻴﻪ ﺍﳊﻴﺎﺓ ﻭﺇﻗﺎﻣﺘﻬﺎ ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺸﻜﺮ ﺍﻟﻘﻠـﱯ ﰲ‬ ‫ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻳﺆﺳﺲ ﺍﻟﺸﻜﺮ ﺍﻟﺬﻱ ﻳ‪‬ﺆﺩ‪‬ﻯ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﳉﻮﺍﺭﺡ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣـﻀﻤﻮﻥ‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪  :‬ﻭﹶﺃ ‪‬ﺳ‪‬ﺒ ﹶﻎ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻧ ‪‬ﻌ ‪‬ﻤﻪ‪ ‬ﻇﹶﺎ ِﻫ ‪‬ﺮ ﹰﺓ ‪‬ﻭﺑ‪‬ﺎ ِﻃ‪‬ﻨ ﹰﺔ‪) ‬ﻟﻘﻤﺎﻥ‪ (٢٠:‬ﺍﻟﱵ ﺗﺒﲔ ﺃﺑﻌـﺎﺩﻩ‬ ‫ﺤﺼ‪‬ﻮﻫ‪‬ﺎ‪) ‬ﺇﺑـﺮﺍﻫﻴﻢ‪ (٣٤:‬ﺍﻟـﺬﻱ‬ ‫ﷲ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﺍﻟﻨﻮﻋﻴﺔ‪ ،‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭﺇِﻥ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭﹾﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍ ِ‬ ‫ﻳﺸﲑ ﺇﱃ ﺃﺑﻌﺎﺩﻩ ﺍﻟﻜﻤ‪‬ﻴﺔ ﺍﻟﻼﻣﺘﻨﺎﻫﻴﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺸﻜﺮ ﺑﺎﳉﻮﺍﺭﺡ ﻓﻬﻮ ﺍﺳﺘﻌﻤﺎﻝ ﻛﻞ ﻋﻀﻮ ﻭﻛﻞ ﻟﻄﻴﻔﺔ ﻭﻓﻖ ﺍﻟﻐﺎﻳﺔ ﺍﻟـﱵ‬ ‫ﻼ ﻣﻨﻬﺎ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﻄﺎﻋﺔ‪.‬‬ ‫ﺺﻛ ﹰ‬ ‫‪‬ﺧﻠﻘﺖ ﻷﺟﻠﻬﺎ‪ ،‬ﻭﺃﺩﺍﺀ ﻣﺎ ﳜ ‪‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺷﻜﺮ ﺍﻟﻠﺴﺎﻥ ﻫﻮ ﺑﺎﻷﻭﺭﺍﺩ ﻭﺍﻷﺫﻛﺎﺭ‪ ،‬ﻭﺷﻜﺮ ﺍﻟﻘﻠﺐ ﻫـﻮ‬ ‫ﺑﺎﻟﻴﻘﲔ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺷﻜﺮ ﺍﳉﻮﺍﺭﺡ ﻫﻮ ﺑﺎﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻄﺎﻋﺎﺕ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﺸﻜﺮ‬ ‫ﻣﺘﻌﻠﻖ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺗﻌﻠﻘﹰﺎ ﻭﺛﻴﻘﺎﹰ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﻋﻨﻪ ﺍﻷﻓﺎﺿﻞ ﻧﺎﻇﺮﻳﻦ ﻟﺸﻤﻮﻟﻪ‪ :‬ﺃﻧـﻪ‬ ‫ﻧﺼﻒ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﻟﺼﱪ ﻧﺼﻔﻪ ﺍﻵﺧﺮ ﻭﻗﺮﻧﻮﳘﺎ ﻣﻌﹰﺎ‪.‬‬ ‫ﻭﻟﻘﺪ ﺃﻣﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﻛﻼﻣﻪ ﺍﳉﻠﻴﻞ‪ ،‬ﺑﺎﻟﺸﻜﺮ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻭﻋﺪ‪‬ﻩ‬ ‫ﻏﺎﻳﺔ ﺍﻷﻣﺮ ﻭﺍﳋﻠﻖ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹶﻟ ‪‬ﻌﱠﻠﻜﹸـ ‪‬ﻢ ﺗ‪‬ـ ‪‬‬ ‫ﺸ ﹸﻜﺮ‪‬ﻭ ﹶﻥ‪ (١)‬ﻭﻭﻋـﺪ‬ ‫ﺍﻟﺸﺎﻛﺮﻳﻦ ﺑﺎﳉﺰﺍﺀ ﺍﳊﺴﻦ ﻭﺗﻮﻋ‪‬ﺪ ﺍﻟﻌﺎﻗﲔ ﺑﺎﻟﻌﻘﺎﺏ ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪:‬‬ ‫ﷲ ﺍﻟ ‪‬‬ ‫ﺠﺰِﻱ ﺍ ُ‬ ‫‪ ‬ﻭ ‪‬ﺳـ‪‬ﻴ ‪‬‬ ‫ﺸـﺎ ِﻛﺮِﻳ ‪‬ﻦ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٤٤:‬ﻭ‪‬ﹶﻟﺌِﻦ ‪‬ﺷ ﹶﻜ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ َﻷﺯِﻳ ‪‬ﺪ‪‬ﻧ ﹸﻜ ‪‬ﻢ‬ ‫‪‬ﻭﹶﻟﺌِﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ِﺇﻥﱠ ‪‬ﻋﺬﹶﺍﺑِﻲ ﹶﻟ ‪‬‬ ‫ﺸﺪِﻳ ‪‬ﺪ‪) ‬ﺇﺑﺮﺍﻫﻴﻢ‪ .(٧:‬ﺯﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻘﺪ ﺃﻃﻠﻖ ﺳﺒﺤﺎﻧﻪ‬

‫‪ (١‬ﺍﻧﻈﺮ ﺍﻟﺴﻮﺭ‪ :‬ﺍﻟﺒﻘﺮﺓ‪٥٢،٥٦،١٨٥ :‬؛ ﺁﻝ ﻋﻤﺮﺍﻥ‪١٢٣ :‬؛ ﺍﳌﺎﺋﺪﺓ‪٦،٨٩ :‬؛ ﺍﻷﻧﻔﺎﻝ‪٢٦ :‬؛ ﺍﻟﻨﺤﻞ‪١٤،٧٨ :‬؛‬ ‫ﺍﳊﺞ‪٣٦ :‬؛ ﺍﻟﻘﺼﺺ‪٧٣ :‬؛ ﺍﻟﺮﻭﻡ‪٤٦ :‬؛ ﻓﺎﻃﺮ‪١٢ :‬؛ ﺍﳉﺎﺛﻴﺔ‪.١٢ :‬‬

‫‪١٥٩‬‬


‫ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﻧﻔﺴﻪ ﺇﺳﻢ )ﺍﻟﺸ‪‬ﻜﻮﺭ()‪ (١‬ﻭﺭﺑﻂ ﺳﺒﻴﻞ ﺑﻠﻮﻍ ﺍﳌﻨﺒﻊ ﺍﻷﺻﻞ ﻟﻠـِﻨ ‪‬ﻌﻢ‬ ‫ﻛﻠﻬﺎ ﺑﺎﻟﺸﻜﺮ‪ ،‬ﻭﺃﺛﲎ ﻋﻠﻰ ﻣﻦ ﻟﻪ ﺍﻟﻘﺪﺡ ﺍﳌﻌﻠﻰ ﰲ ﺍﻟﺸﻜﺮ ﺳـﻴﺪﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ‬ ‫ﺑـ‪‬ﺷ‪‬ﺎ ِﻛ ‪‬ﺮﺍ ﻷ‪‬ﻧﻌ‪ِ ‬ﻤ ِﻪ‪) ‬ﺍﻟﻨﺤـﻞ‪ (١٢١:‬ﻭﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻧﻮﺡ‪ :‬ﺑـ‪ِ‬ﺇﻧ‪ ‬ﻪ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﺒ‪‬ـﺪ‪‬ﺍ‬ ‫‪‬‬ ‫ﺷﻜﹸﻮﺭ‪‬ﺍ‪) ‬ﺍﻹﺳﺮﺍﺀ‪.(٣:‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﻟﺸﻜﺮ ﻋﻤﻞ ﺟﻠﻴﻞ ﻭﺭﺃﲰﺎﻝ ﲦﲔ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺎﻣﻠﲔ ﺑﻪ ﲟﻌﻨﺎﻩ‬ ‫ﻱ‬ ‫ﺍﳊﻘﻴﻘﻲ ﻟﻴﺴﻮﺍ ﻛﺜﲑﻳﻦ ﺣﺴﺐ ﻓﺤﻮﻯ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪  :‬ﻭﹶﻗِﻠﻴـ ﹲﻞ ﻣِـ ‪‬ﻦ ِﻋﺒ‪‬ـﺎ ِﺩ ‪‬‬ ‫ﺸﻜﹸﻮ ‪‬ﺭ‪) ‬ﺳﺒﺄ‪ .(١٣:‬ﻭﻣﻊ ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﻜﻮﻥ ﺍﻟﺸﻜﺮ ﺩﻳﺪ‪‬ﻢ ﻳﺘﻘﻠﺒﻮﻥ ﺩﺍﺋﻤﹰﺎ ﺑﻪ‪ ،‬ﺑﻞ‬ ‫ﺍﻟ ‪‬‬ ‫ﻳﻘﻀﻮﻥ ﺃﻋﻤﺎﺭﻫﻢ ﻛﻠﻬﺎ ﺷﺎﻛﺮﻳﻦ‪ ،‬ﺑﻨﻔﺤﺎﺕ ﻗﻮﻟـﻪ ‪) ‬ﺃﻓﹶـﻼ ﹶﺃﻛﹸـﻮﻥﹸ ‪‬ﻋﺒ‪‬ـﺪ‪‬ﺍ‬ ‫‪‬ﺷﻜﹸﻮﺭ‪‬ﺍ()‪ (٢‬ﺇ ﹼﻻ ﺃﻥ ﻋﺪﺩﻫﻢ ﻗﻠﻴﻞ ﺟﺪﹰﺍ‪.‬‬

‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺭﺍﺋﺪ ﺍﻟﺸﻜﺮ ﻭﻓﺨﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪ ‬ﻛﺎﻥ ﰲ ﻣﻘﺪﻣﺔ ﻫـﺬﺍ ﺍﻟﻌﻤـﻞ‪،‬‬ ‫ﺍﳉﻠﻴ ﹸﻞ ﻗﺪﺭﻩ ﻭﺍﻟﻘﻠﻴ ﹸﻞ ﺍﻟﻌﺎﻣﻠﻮﻥ ﺑﻪ‪ .‬ﺇﺫ ﻛﺎﻥ ‪ ‬ﺷﺎﻛﺮﹰﺍ ﰲ ﺃﺣﻮﺍﻟﻪ ﻛﻠـﻬﺎ‪ ،‬ﰲ‬ ‫ﻗﻴﺎﻣﻪ ﻭﻗﻌﻮﺩﻩ‪ ،‬ﻭﻳﻮﺻﻲ ﺑﺎﻟﺸﻜﺮ ﻛﻞ ‪‬ﻣﻦ ﺃﺗﺎﻩ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺫﻛﺮﻩ ﺍﻟﺪﺍﺋﻢ ﺻـﺒﺎﺡ‬ ‫ﻣﺴﺎﺀ‪ ،‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ‪ ) :‬ﺭ ِّ‬ ‫ﺴ ِﻦ‬ ‫ﺏ ﹶﺃ ِﻋِّﻨﻲ ‪‬ﻋﻠﹶﻰ ِﺫ ﹾﻛ ِﺮ ‪‬ﻙ ‪‬ﻭﺷ‪ ‬ﹾﻜ ِﺮ ‪‬ﻙ ‪‬ﻭﺣ‪‬ـ ‪‬‬ ‫ِﻋﺒ‪‬ﺎ ‪‬ﺩِﺗ ‪‬‬ ‫ﻚ(‪ (٣).‬ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﺸﻜﺮ ﻫﻮ ﺍﻣﺘﻨﺎﻥ ﺍﳌﺮﺀ ﻟﻠﻤﻨﻌﻢ ﺍﻟﺬﻱ ﺃﻧﻌـﻢ ﻋﻠﻴـﻪ‪،‬‬ ‫ﻭﺗﻮﺟﻬﻪ ﺇﻟﻴﻪ ﺑﺎﶈﺒﺔ ﻭﺍﻟﻮﺩ‪ ،‬ﻭﺇﻗﺮﺍﺭﻩ ﺑﺄﻥ ﺍﻷﻓﻀﺎﻝ ﻛﻠﻬﺎ ﻣﻨﻪ ﺗﻌﺎﱃ ﻓﻘﻮﻟـﻪ ‪‬‬ ‫ﻫﺬﺍ‪ ،‬ﻫﻮ ﺃﻭﺟﺰ ﺗﻌﺒﲑ ﻋﻦ ﺍﻟﺸﻜﺮ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﻫﻨﺎﻙ ﻣﻦ ﻳﺸﻜﺮ ﻋﻠﻰ ﺍﳋﺒﺰ ﻭﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭﻻﺩ ﻭﺍﻟﻌﺎﺋﻠﺔ‪ ،‬ﻭﻋﻠﻰ‬ ‫‪ (١‬ﺍﻧﻈﺮ ﺍﻟﺴﻮﺭ‪ :‬ﻓﺎﻃﺮ‪٣٠،٣٤ :‬؛ ﺍﻟﺸﻮﺭﻯ‪٢٣ :‬؛ ﺍﻟﺘﻐﺎﺑﻦ‪.١٧ :‬‬ ‫‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺘﻬﺠﺪ ‪٦‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳌﻨﺎﻓﻘﲔ ‪ ،٨١-٧٩‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺼﻼﺓ ‪.١٨٧‬‬ ‫‪ (٣‬ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻟﺴﻬﻮ ‪.٦٠‬‬

‫‪١٦٠‬‬


‫ﺍﳌﺴﻜﻦ ﻭﺍﳌﺄﻭﻯ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺸﻜﺮ ﻣﻊ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻋﻠﻰ ﺍﻟﻮﺟـﻮﺩ ﻭﺍﻟـﺼﺤﺔ‬ ‫ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺘﻘﺪﻡ ﺧﻄﻮﺓ ﺇﱃ ﺍﻷﻣﺎﻡ ﻓﻴﺸﻜﺮ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﺮﻓـﺎﻥ‬ ‫ﻭﺍﻷﺫﻭﺍﻕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺸﻜﺮ ﻋﻠﻰ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳊﻤﺪ ﻭﺍﳌﻨﺔ‬ ‫ﷲ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺍﻷﺧﲑ ﺇﺫﺍ ﻣﺎ ﺩﺧﻞ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﺸﻜﺮ ﺍﻟﺪﺍﺋﻤﺔ )ﺍﻟﺪﺍﺋﺮﺓ‬ ‫ﺍﻟﺼﺎﳊﺔ( ﺑﺎﲣﺎﺫ ﻋﺠﺰﻩ ﻭﻓﻘﺮﻩ ﺭﺃﲰﺎ ﹰﻻ ﻟﻪ‪ ،‬ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺸﺎﻛﺮﻳﻦ ﺣﻘـﹰﺎ‪ .‬ﻭﻗـﺪ‬ ‫ﺭﻭﻱ ﰲ ﺣﺪﻳﺚ ﺷﺮﻳﻒ‪) :‬ﺃﻥ ﺳﻴﺪﻧﺎ ﺩﺍﻭﺩ ‪ ‬ﻗﺎﻝ‪ :‬ﺇﳍﻲ‪ ،‬ﻛﻴﻒ ﺃﺷﻜﺮﻙ‪،‬‬ ‫ﻭﺷﻜﺮﻱ ﻟﻚ ﻧﻌﻤﺔ ﻣﻦ ﻋﻨﺪﻙ؟ ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ‪ :‬ﺍﻵﻥ ﻗﺪ ﺷﻜﺮﺗﲏ(‪ (١).‬ﻭﺍﻋﺘﻘﺪ‬ ‫ﺸﻜﹸﻮ ‪‬ﺭ(‪.‬‬ ‫ﺃﻥ ﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳﺮﺍﺩ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻪ ﺑـ‪):‬ﻣ‪‬ﺎ ‪‬ﺷ ﹶﻜ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻙ ‪‬ﺣ ‪‬ﻖ ﺷ‪ ‬ﹾﻜ ِﺮ ‪‬ﻙ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫ﺇﻥ ﺍﻟﺸﻜﺮ ﺍﳊﻘﻴﻘﻲ ﻳﺘﺤﻘﻖ ﲟﻌﺮﻓﺔ ﺍﻟﻨﻌﻤﺔ ﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ‪ .‬ﻷﻥ ﻣﻨﺒـﻊ ﺍﻟﻨﻌﻤـﺔ‬ ‫ﻭﺍﻟﺜﻨﺎﺀ ﺍﳉﻤﻴﻞ ﻟﻠﻤﻨﻌﻢ ﻣﺮﺗﺒﻂ ﻋﻠﻰ ﺍﻷﻏﻠﺐ ﲟﻌﺮﻓﺔ ﺍﻟﻨﻌﻤﺔ‪ .‬ﺇﻥ ﻣﺎ ﻳﺆﻛﺪ ﻋﻠﻴـﻪ‬ ‫ﺩﺍﺋﻤﹰﺎ ﻫﻮ ﺃﻥ ﻣﺎ ﻳﻬﻴﺆﻩ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ ﻭﻳﺒﻴ‪‬ﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﳋﻂ ﺍﳌﻤﺘـﺪ‬ ‫ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻨﻌﻤﺔ ﺇﱃ ﻗﺒﻮﳍﺎ‪ ،‬ﻭﻣﻨﻪ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻧﻌـﻢ‪ ،‬ﺇﻥ ﺃﻟﻄـﺎﻑ ﺍﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻋﻠﻴﻨﺎ ﺇﳕﺎ ﺗ‪‬ﻌﺮﻑ ﺃﻛﺜﺮ ﻭﺗﺘﻮﺿﺢ ﺃﻛﺜﺮ ﺑﻨﻮﺭ ﺍﻹﳝﺎﻥ ﻭﲟﻌﺎﻳـﺸﺔ ﺃﻭﺍﻣـﺮ‬ ‫ﺲ ‪‬ﺎ ﻭﻳ‪‬ﺴﺘﺸﻌﺮ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﻳﺘﺒﲔ ﺃ‪‬ﺎ ﻣﻦ ﻋﻄﺎﺀ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺘﺘﺤﻮﻝ ﺇﱃ ﺣﺎﻟﺔ ﻳ‪‬ﺤ ‪‬‬ ‫ﻼ ﻣﻨﻪ ﺗﻌﺎﱃ ﻣﻦ‬ ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺭﲪ ﹰﺔ ﻟﻌﺠﺰﻧﺎ ﻭﻓﻘﺮﻧﺎ ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺍﺣﺘﻴﺎﺟﻨﺎ‪ ،‬ﺗﻔﻀ ﹰ‬ ‫ﺩﻭﻥ ﻣﻘﺎﺑﻞ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻔﺠ‪‬ﺮ ﻓﻴﻨﺎ ﻣﺸﺎﻋﺮ ﺍﻟﺜﻨﺎﺀ ﺍﳉﻤﻴﻞ ﻋﻠـﻰ ﺍﳌـﻨﻌﻢ ﺑﺘﻠـﻚ‬ ‫ﺐ ﺍﻟﺸﻜﺮ ﻭﺍﻟﺜﻨﺎﺀ ﺍﳌﻨﺒﻌﺚ ﺑﺎﻧﻔﻌﺎﻝ ﰲ ﺃﻋﻤﺎﻕ‬ ‫ﺍﻷﻟﻄﺎﻑ ﻭﺍﻵﻻﺀ‪ .‬ﻓﻨﻮﰲ ﺣ ‪‬ﻖ ﻭﺍﺟ ِ‬ ‫ﺭﻭﺣﻨﺎ ﺍﻣﺘﺜﺎ ﹰﻻ ﲝﻘﻴﻘﺔ‬

‫ﺙ‪) ‬ﺍﻟﻀﺤﻰ‪.(١١:‬‬ ‫ﺤ ِّﺪ ﹾ‬ ‫ﻚ ﹶﻓ ‪‬‬ ‫ﺍﻷﻣﺮ ﺍﻹﳍﻲ‪ :‬ﻭَﹶﺃﻣ‪‬ﺎ ِﺑِﻨ ‪‬ﻌ ‪‬ﻤ ِﺔ ‪‬ﺭِّﺑ ‪‬‬

‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﰲ ﻛﻞ ﺇﻧﺴﺎﻥ ﺷﻌﻮﺭﹰﺍ ﺑﺎﻻﻣﺘﻨﺎﻥ ﲡﺎﻩ ‪‬ﻣﻦ ﳛﺴﻦ ﺇﻟﻴﻪ‪ .‬ﻭﻟﻜﻨﻪ‬ ‫‪ (١‬ﺍﳉﺎﻣﻊ ﻟﻸﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻃﱯ ‪٣٤٣/٩ ،٣٩٨/١‬؛ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻻﺑﻦ ﻛﺜﲑ ‪.٣٥٠/٣ ،٥٤١/٢‬‬

‫‪١٦١‬‬


‫ﻻ ﻳﺴﺘﺸﻌﺮ ﺑﺎﻟﻨﻌﻢ ﺍﻟﱵ ﺗ‪‬ﻐ ‪‬ﺪﻕ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﻏﺎﺭﻕ ﻓﻴﻬﺎ‪ ،‬ﻛﺎﻷﲰﺎﻙ ﺍﻟـﺴﺎﲝﺔ ﰲ‬ ‫ﺃﻋﻤﺎﻕ ﺍﳌﺎﺀ‪ ،‬ﳊﲔ ﺗﻴﻘﻆ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﻓﻴﻪ ﻭﺗﻮﺟﻴﻬﻪ ﺇﱃ ﺍﳌﻨﻌﻢ‪ .‬ﺑﻞ ﺃﻛﺜﺮ ﻣـﻦ‬ ‫ﻫﺬﺍ ﻛﺜﲑﹰﺍ ﻣﺎ ﳛﻴﻞ ﺗﻠﻚ ﺍﻟﻨﻌﻢ ﺇﱃ ﺃﺳﺒﺎﺏ ﺗﺎﻓﻬﺔ ﺣﻮﻟﻪ‪ .‬ﻓﺈﻥ ﺃﻃﻠﻘﻨﺎ ﻋﻠﻰ ﻋـﺪﻡ‬ ‫ﺭﺅﻳﺔ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﲢﻴﻂ ﺑﻨﺎ‪ ،‬ﺍﺳﻢ ﺍﻟﻌﻤﻰ ﻭﺍﻟﺼﻤﻢ ﻭﺍﻧﻌﺪﺍﻡ ﺍﻟﺸﻌﻮﺭ‪ ،‬ﻓﺈﻥ ﺇﺣﺎﻟﺔ ﻣﺎ‬ ‫ﻻ ‪‬ﻳﺤﺼﻰ ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﻧﻨﺎﳍﺎ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻌﻤﻴﺎﺀ ﻭﺍﻟﺼﻤﺎﺀ ﺍﻟﱵ ﻻ ﺷﻌﻮﺭ ﳍﺎ‬ ‫ﺸﻜﹸ ِﺮ ﺍﹾﻟ ﹶﻘﻠِﻴ ﹶﻞ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﻑ ﺑﻼ ﺷﻚ‪ .‬ﻓﻘﻮﻟﻪ ‪ ) :‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺍﳓﺮﺍ ‪‬‬ ‫ﺸﻜﹸ ِﺮ ﺍﹾﻟﻜﹶـِﺜ ‪‬ﲑ()‪ (١‬ﺃﻭ‬ ‫ﺸﻜﹸ ِﺮ ﺍ َ‬ ‫ﺱ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺸﻜﹸ ِﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫) ‪‬ﻣ ‪‬ﻦ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﷲ ‪‬ﻋ ‪‬ﺰ ‪‬ﻭ ‪‬ﺟﻞﱠ()‪ (٢‬ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﺸﻖ ﺍﻷﻭﻝ ﻭﻳﺬﻛﹼﺮ‬ ‫ﺑﺄﳘﻴﺔ ﺍﻟﺸﻜﺮ ﺍﳌﻄﻠﻖ‪ .‬ﺃﻣﺎ ﺍﻟﺸﻖ ﺍﻟﺜﺎﱐ ﻓﺘﺒﻴﻨﻪ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻣﺬﻛﹼﺮﺓ ﺑﺎﻟﺘﻮﺣﻴـﺪ‬ ‫ﺍﳊﻘﻴﻘﻲ‪ :‬ﻭ‪‬ﺍ ‪‬ﺷ ﹸﻜﺮ‪‬ﻭﹾﺍ ﻟِﻲ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ِﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (١٥٢:‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﻩ‪ ‬ﻭ‪‬ﺍﺷ‪‬ـﻜﹸﺮ‪‬ﻭﺍ‬ ‫ﹶﻟﻪ‪) ‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.(١٧:‬‬ ‫ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ ﳝﻜﻦ ﺃﻥ ﻧﺪﺭﺱ ﺍﻟﺸﻜﺮ ﺿﻤﻦ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻣﻦ‬ ‫ﺣﻴﺚ ﺍﳋﺼﺎﺋﺺ ﺍﻟﱵ ﺗﺸﻜﹼﻠﻪ‪:‬‬ ‫‪ .١‬ﺷﻜﺮ ﲡﺎﻩ ﻣﺎ ﺍﺭﺗﻀﺎﻩ ﺍﳉﻤﻴﻊ ﻣﻦ ِﻧﻌﻢ‪ ،‬ﺍﻟﻌﻮﺍﻡ ﻣﻨﻬﻢ ﻭﺍﳋﻮﺍﺹ‪ ،‬ﺍﳌﺴﻠﻢ‬ ‫ﻭﻏﲑ ﺍﳌﺴﻠﻢ‪ .‬ﻓﻴﺤﺒﻮ‪‬ﺎ ﻭﻳﺮﻏﺒﻮﻥ ﻓﻴﻬﺎ‪ .‬ﻫﺬﺍ ﺍﻟﺸﻜﺮ ﻭﺍﺿﺢ ﺟـﺪﹰﺍ ﻻ ﺩﺍﻋـﻲ‬ ‫ﻟﻺﻃﺎﻟﺔ ﻓﻴﻪ‪.‬‬ ‫‪ .٢‬ﺷﻜﺮ ﲡﺎﻩ ﻣﺎ ﻳﺒﺪﻭ ﻏﲑ ﳏﺒﻮﺏ ﻇﺎﻫﺮﺍﹰ‪ ،‬ﺃﻱ ﻭﺟﻬﻪ ﺍﻟﻈـﺎﻫﺮﻱ ﺛﻘﻴـﻞ‬ ‫ﻛﺮﻳﻪ‪ ،‬ﻭﺇﻳﻔﺎﺀ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻨﻌﻢ ﺣﻘﻪ ﻣﻦ ﺍﻟﺸﻜﺮ ﻋﺴﲑ‪ ،‬ﺇ ﹼﻻ ﻣﻦ ﻳﺴﺘﻄﻴﻊ ﺃﻥ‬ ‫ﻳﻄﹼﻠﻊ ﻋﻠﻰ ﻣﺎ ﻭﺭﺍﺀ ﺳﺘﺎﺭ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻓﻬﻮ ﻟﻄﻒ ﺇﳍﻲ‪ ،‬ﻳﺘﻠﻮﻥ ﺻﺎﺣ‪‬ﺒﻪ ﺑﺄﻟﻮﺍﻥ ﻣﻦ‬ ‫‪ (١‬ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٣٧٥ ،٢٧٨/٤‬‬ ‫‪ (٢‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻷﺩﺏ ‪١١‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﱪ ‪٣٥‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٧٤ ،٣٢/٣ ،٣٨٨ ،٢٩٥ ،٢٥٨ /٢‬‬

‫‪١٦٢‬‬


‫ﺍﻟﺮﺿﻰ ﻭﺍﻟﻘﺒﻮﻝ‪.‬‬ ‫‪ .٣‬ﺷﻜﺮ ﺍﻟﺬﻳﻦ ﻳﻘﻀﻮﻥ ﺣﻴﺎ‪‬ﻢ ﰲ ﻣﺪﺍﺭ ﺍﶈﺒﻮﺑﻴﺔ‪ ،‬ﻓﻼ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻟـﻨﻌﻢ‬ ‫ﺇ ﹼﻻ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳌﻨﻌﻢ‪ ،‬ﺑﺈﺣﺴﺎﺳﻬﻢ ﺃﻟﻄﺎﻓﻪ ﻭﺁﻻﺋﻪ ﺑﻌﻈﻤﺘﻪ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻭﳛﻴـﻮﻥ ﰲ‬ ‫ﺍﳊﻈﻮﻅ ﺍﻟﻌﻤﻴﻘﺔ ﻟﻠﺸﻬﻮﺩ‪ ..‬ﻓﻌﺒﻮﺩﻳﺘﻬﻢ ﺗﺮﻧﻴﻤﺔ ﺃﺧﺮﻯ ﻟﻠﺬﻭﻕ‪ ،‬ﻭﺣﻴﺎ‪‬ﻢ ﺍﻟﻘﻠﺒﻴﺔ‬ ‫ﻃﻮﻓﺎﻥ ﺁﺧﺮ ﻟﻠﻌﺸﻖ ﻭﺍﻟﺸﻮﻕ‪ ،‬ﻭﻋﻼﻗﺘﻬﻢ ﻣﻊ ﺍﳊـﻖ ﺳـﺒﺤﺎﻧﻪ‪ ،‬ﰲ ﺣﻈـﻮﻅ‬ ‫ﺍﻟﺸﻬﻮﺩ ﺍﻟﻌﻤﻴﻘﺔ ﺿﻤﻦ ﻧﻈﺎﻡ ﲤﻜﲔ ﺁﺧﺮ‪ .‬ﻓﻬﺆﻻﺀ ﻳﻘﻴﺪﻭﻥ ﺍﳌﻮﺟﻮﺩ‪ ،‬ﻭﻳﺼﻴﺪﻭﻥ‬ ‫ﺍﳌﻔﻘﻮﺩ‪ .‬ﻭﻳﺘﻠﻮ‪‬ﻧﻮﻥ ﰲ ﻛﻞ ﺁﻥ ﺑﺄﻟﻮﺍﻥ ﺍﻟﻔﻴﻮﺿﺎﺕ ﺍﳌﻘﺪﺳـﺔ ﻭﺍﻟﻘﺪﺳـﻴﺔ ﺍﻟـﱵ‬ ‫ﻛﺴﺒﻮﻫﺎ‪ ،‬ﻭﻳﺴﱪﻭﻥ ﺍﻷﻋﻤﺎﻕ ﰲ ﻃﺮﻳﻖ ﺳﲑﻫﻢ‪ .‬ﻭﻳﻘـﺬﻓﻮﻥ ﺑـﺸِﺒﺎﻙ ﺍﻟﻨﻈـﺮ‬ ‫ﻻﻗﺘﻨﺎﺹ ﺍﻟﻮﺍﺭﺩﺍﺕ‪ ،‬ﻓﻴﺼﻴﺪﻭﻥ ﻭﳝﺘﻠﺆﻥ ﻭﻳﻔﻴﻀﻮﻥ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺍﺟﻌﻠﻨﺎ ﻣﻦ ﻋﺒﺎﺩﻙ ﺍﳌﺨﹶﻠﺼﲔ ﺍﶈﺒﻮﺑﲔ ﺍﳌﻘﺮ‪‬ﺑﲔ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪ‬ ‫ﺍﳌﺨﻠﺼﲔ ﺍﶈﺒﻮﺑﲔ ﺍﳌﻘﺮﺑﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪١٦٣‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺼﱪ ﻳﻌﲏ ﺍﺣﺘﻤﺎﻝ ﺍﻷﺫﻯ ﻭﺍﻷﱂ ﺃﻣﺎﻡ ﺍﳊﻮﺍﺩﺙ ﻭﺍﻟﻮﻗﺎﺋﻊ ﺍﻟـﱵ ﻳـﺼﻌﺐ‬ ‫ﲢﻤﻠﻬﺎ ﻭﻳﺘﻌﺴﺮ ﲡﻨﺒﻬﺎ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺄﻣﺮ ﺑﺂﻳﺎﺗﻪ ﺍﳉﻠﻴﻠﺔ ﺑﺎﻟﺼﱪ‪ ،‬ﺻـﺮﺍﺣ ﹰﺔ‬ ‫ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﺍ ‪‬ﺳـ‪‬ﺘﻌِﻴﻨ‪‬ﻮﹾﺍ ﺑِﺎﻟ ‪‬‬ ‫ﺼ‪‬ﺒ ِﺮ‪) ‬ﺍﻟﺒﻘـﺮﺓ‪ (٤٥:‬ﻭ‪‬ﺍﺻ‪‬ـِﺒﺮ‪‬ﻭﹾﺍ ‪‬ﻭﺻ‪‬ـﺎِﺑﺮ‪‬ﻭﹾﺍ‬ ‫‪‬ﻭﺭ‪‬ﺍِﺑﻄﹸﻮﹾﺍ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ..(٢٠٠:‬ﺃﻭ ﻳﻨﻬﻰ ﻋـﻦ ﺿـﺪﻩ ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ‪  :‬ﻭﻻ‬ ‫ﻼ ‪‬ﺗ ‪‬ﻮﻟﱡﻮ ‪‬ﻫ ‪‬ﻢ ﺍ َﻷ ‪‬ﺩﺑ‪‬ﺎ ‪‬ﺭ‪) ‬ﺍﻷﻧﻔـﺎﻝ‪ ..(١٥:‬ﺃﻭ‬ ‫ﺴـ‪‬ﺘ ‪‬ﻌﺠِﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‪) ‬ﺍﻷﺣﻘﺎﻑ‪ (٣٥:‬ﻭ‪‬ﹶﻓ ﹶ‬ ‫‪‬ﺗ ‪‬‬ ‫ﻳﺜﲏ ﻋﻠﻰ ﺃﻫﻠﻪ ﻛﻘﻮﻟﻪ‪ :‬ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ ﻭ‪‬ﺍﻟﺼ‪‬ﺎ ِﺩِﻗ ‪‬‬ ‫ﲔ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ..(١٧:‬ﺃﻭ ﺇﳚﺎﺑـﻪ‬ ‫ﷲ ‪‬ﻳ ِ‬ ‫ﺳﺒﺤﺎﻧﻪ ﳏﺒﺘﻪ ﳍﻢ ﻛﻘﻮﻟﻪ‪ :‬ﻭ‪‬ﺍ ُ‬ ‫ﺤﺐ‪ ‬ﺍﻟﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ..(١٤٦:‬ﺃﻭ ﺭﻓﻊ‬ ‫ﷲ ﻣ‪‬ـ ‪‬ﻊ ﺍﻟـﺼ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ‪‬‬ ‫ﺩﺭﺟﺎﺕ ﺍﻟﺼﺎﺑﺮﻳﻦ ﲟﻌﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﳍﻢ ﻛﻘﻮﻟـﻪ‪ِ :‬ﺇﻥﱠ ﺍ َ‬ ‫ﺻ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ﹶﻟﻬ‪ ‬ﻮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِّﻟﻠـﺼ‪‬ﺎﺑِﺮﻳ ‪‬ﻦ‪‬‬ ‫)ﺍﻟﺒﻘﺮﺓ‪ ..(١٥٣:‬ﺃﻭ ﺇﺭﺷﺎﺩﻩ ﳍﻢ ﻛﻘﻮﻟﻪ‪  :‬ﻭﹶﻟﺌِﻦ ‪‬‬ ‫)ﺍﻟﻨﺤﻞ‪ ..(١٢٦:‬ﺃﻭ ﺑﺸﺎﺭ‪‬ﻢ ﺑﺎﻟﺘﺴﻠﻲ ﻭﺇﺣﺮﺍﺯ ﺩﺭﺟـﺎﺕ ﰲ ﺍﻟﻌﻘـﱮ ﻛﻘﻮﻟـﻪ‪:‬‬ ‫ﺻ‪‬ﺒﺮ‪‬ﻭﹾﺍ ﹶﺃ ‪‬ﺟ ‪‬ﺮﻫ‪‬ﻢ ِﺑﹶﺄ ‪‬ﺣ ‪‬‬ ‫ﺠ ِﺰ‪‬ﻳ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬ ‫‪ ‬ﻭﹶﻟ‪‬ﻨ ‪‬‬ ‫ﺴ ِﻦ ﻣ‪‬ﺎ ﻛﹶﺎ‪‬ﻧﻮﹾﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ‪) ‬ﺍﻟﻨﺤﻞ‪ ..(٩٦:‬ﺃﻭ‬ ‫ﺼِﺒﺮ‪‬ﻭﹾﺍ ‪‬ﻭ‪‬ﺗ‪‬ﺘﻘﹸـﻮﹾﺍ ‪‬ﻭﻳ‪‬ـ ﹾﺄﺗ‪‬ﻮﻛﹸ ‪‬ﻢ ﻣِـ ‪‬ﻦ‬ ‫ﺗﺬﻛﲑﻫﻢ ﺑﻨﺼﺮﻩ ﻭﻣﺪﺩﻩ ﻛﻘﻮﻟﻪ‪ :‬ﺑﻠﹶﻰ ﺇِﻥ ‪‬ﺗ ‪‬‬ ‫ﹶﻓ ‪‬ﻮ ِﺭ ِﻫ ‪‬ﻢ‪) ..‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ..(١٢٥ :‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ ﺍﻟﱵ ﺗﻘﺮﺭ ﺃﻥ ﺍﻟـﺼﱪ‬ ‫ﻋﻤﻞ ﻗﻠﱯ ﺟﻠﻴﻞ‪ ،‬ﻳﻠﻔﺖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﻟﻴﻪ ﺍﻷﻧﻈﺎﺭ ﺑﺄﻭﺟﻬﻪ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬ ‫ﻭﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺼﱪ ﻣﻦ ﺯﺍﻭﻳﺔ ﺃﺧﺮﻯ؛ ﻓﺈﻥ ﺍﻟـﺸﻜﺮ ﻧـﺼﻒ ﺍﻹﳝـﺎﻥ‪،‬‬

‫‪١٦٤‬‬


‫ﻭﻧﺼﻔﻪ ﺍﻵﺧﺮ ﻫﻮ ﺍﻟﺼﱪ‪ (١).‬ﻭﳑﺎ ﻳﺆﻳﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﻣﺎ ﻗﺎﻟﻪ ﺳﻴﺪ ﺍﻷﻧﺎﻡ‬ ‫ﺠﺒ‪‬ﺎ ﻷ ‪‬ﻣ ِﺮ ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣ ِﻦ ِﺇﻥﱠ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻩ‪ ‬ﹸﻛﻠﱠـ ‪‬ﻪ‬ ‫‪ ‬ﰲ ﺣﺪﻳﺚ ﺷﺮﻳﻒ ﺫﻱ ﻣﻐﺰﻯ ﻋﻤﻴﻖ‪ ) :‬ﻋ ‪‬‬ ‫ﻚ ﻷ ‪‬ﺣ ٍﺪ ِﺇ ﹼﻻ ِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣ ِﻦ ِﺇ ﹾﻥ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ‪‬ﺘﻪ‪ ‬ﺳﺮ‪‬ﺍ ُﺀ ‪‬ﺷ ﹶﻜ ‪‬ﺮ ﹶﻓﻜﹶﺎ ﹶﻥ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﹶﻟﻪ‪ ‬ﻭِﺇ ﹾﻥ‬ ‫ﺲ ﹶﺫِﻟ ‪‬‬ ‫‪‬ﺧ‪‬ﻴ ‪‬ﺮ ‪‬ﻭﹶﻟ‪‬ﻴ ‪‬‬ ‫)‪(٢‬‬ ‫ﺻ‪‬ﺒ ‪‬ﺮ ﹶﻓﻜﹶﺎ ﹶﻥ ‪‬ﺧ‪‬ﻴﺮ‪‬ﺍ ﹶﻟﻪ‪.(‬‬ ‫ﺿﺮ‪‬ﺍ ُﺀ ‪‬‬ ‫ﹶﺃﺻ‪‬ﺎ‪‬ﺑ‪‬ﺘﻪ‪ ‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻳﻨﻘﺴﻢ ﺍﻟﺼﱪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻣﺎ ﻳ‪‬ﺼﺒ‪‬ﺮ ﻋﻠﻴﻪ‪ ،‬ﺇﱃ ﺍﻷﻗﺴﺎﻡ ﺍﻵﺗﻴﺔ‪:‬‬ ‫‪ .١‬ﺍﻟﺼﱪ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﲟﻌﲎ ﲢﻤﻞ ﻣﺸﺎﻕ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‪.‬‬ ‫ﺶ ﻟﻪ ﺍﻟﻨﻔﺲ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻹﰒ‪.‬‬ ‫‪ .٢‬ﺍﻟﺼﱪ ﻋﻦ ﺍﺟﺘﻨﺎﺏ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﺃﻱ ﲡﺎﻩ ﻣﺎ ‪ ‬‬ ‫‪ .٣‬ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺒﻼﻳﺎ ﺍﻷﺭﺿﻴﺔ ﻭﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﺍﻟﺮﺿﺎ ﺑﻘﻀﺎﺀ‬ ‫ﺍﷲ ﻭﻗﺪ‪‬ﺭﻩ‪.‬‬ ‫‪ .٤‬ﺍﻟﺼﱪ ﻋﻠﻰ ‪‬ﺞ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﳊﻔﺎﻅ ﻋﻠﻴﻪ ﺩﻭﻥ ﺗﻐﻴﲑ ﻭﺗﺒـﺪﻳﻞ‪ ،‬ﲡـﺎﻩ‬ ‫ﻣﻔﺎﺗﻦ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫‪ .٥‬ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺰﻣﻦ ﻓﻴﻤﺎ ﳛﺘﺎﺝ ﺇﱃ ﺯﻣﺎﻥ ﻭﻭﻗﺖ‪.‬‬ ‫‪ .٦‬ﺍﻟﺼﱪ ﻋﻠﻰ ﻟﻮﺍﻋﺞ ﺷﻮﻕ ﺍﻟﻮﺻﺎﻝ ﳊـﲔ ﺑﻠـﻮﻍ ﺃﻣـﺮ ‪‬ﺍ ‪‬ﺭ ِﺟﻌِـﻲ‪‬‬ ‫)ﺍﻟﻔﺠﺮ‪.(٢٨:‬‬

‫ﺑﻌﺾ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﻣﺘﻌﻠﻘﺔ ﺑﺈﺭﺍﺩﺓ ﺍﻟﻌﺒﺪ )ﺃﻱ ﻛﺴﺒﻴﺔ( ﺇ ﹼﻻ ﺃﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‬ ‫ﻻ ﺩﺧﻞ ﻟﻺﻧﺴﺎﻥ ﻓﻴﻪ ﻗﻄﻌﹰﺎ‪.‬‬ ‫ﻭﻟﻘﺪ ﺑ‪‬ﺤﺚ ﺍﻟﺼﱪ ﺿﻤﻦ ﺳﺘﺔ ﺃﻗﺴﺎﻡ ﻣﻦ ﺣﻴﺚ ﻛﻴﻔﻴﺘﻪ ﻭﲢﻘﻘﻪ‪:‬‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪.١٠٩/٤‬‬ ‫‪ (٢‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺰﻫﺪ ‪.٦٤‬‬

‫‪١٦٥‬‬


‫‪ .١‬ﺍﻟﺼﱪ ﷲ‪ ،‬ﺃﻱ ﻷﺟﻠﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻮ ﺃﹸﻭﱃ ﻣﺮﺍﺗﺐ ﺍﻟﺼﱪ‪.‬‬ ‫‪ .٢‬ﺍﻟﺼﱪ ﺑﺎﷲ‪ ،‬ﺃﻱ ﺍﻟﻌﻠﻢ ﺑﺄﻧﻪ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﺼِّﺒﺮ‪ ،‬ﻭﻫﻮ ﺃﺳﺒﻖ ﲞﻄﻮﺓ ﻣـﻦ‬ ‫ﺍﻷﻭﱃ‪.‬‬ ‫‪ .٣‬ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﷲ‪ ،‬ﺑﻌﺪﻡ ﺍﻻﺳﺘﻌﺠﺎﻝ ﲡﺎﻩ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﳉﻤﺎﻟﻴﺔ ﻭﺍﳉﻼﻟﻴـﺔ‬ ‫ﻼ‪) :‬ﷲ ﰲ ﻛﻞ ﺷﻲﺀ ﺃﺳﺮﺍﺭ ﻭﺣﻜﻢ(‪.‬‬ ‫ﻟﻠﺤﻖ ﺗﻌﺎﱃ‪ ،‬ﻗﺎﺋ ﹰ‬ ‫‪ .٤‬ﺍﻟﺼﱪ ﰲ ﺍﷲ‪ ،‬ﺃﻱ ﺍﺳﺘﻮﺍﺀ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻠﻄﻒ ﰲ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ )ﻻ ﻳﻔﺮ‪‬ﻕ ﺑـﲔ‬ ‫ﺣﺎﻝ ﺍﻟﻨﻌﻤﺔ ﻭﺍﶈﻨﺔ(‪ .‬ﳍﺬﺍ ﺍﻟﺼﱪ ﻣﻴﺰﺓ ﺧﺎﺻﺔ‪ ،‬ﻭﻳﺴﺒﻖ ﺍﻷﻗﺴﺎﻡ ﺍﻷﺧﺮﻯ‪.‬‬ ‫‪ .٥‬ﺍﻟﺼﱪ ﻣﻊ ﺍﷲ‪ ،‬ﺃﻱ ﺍﻟﺒﻘﺎﺀ ﻣﻌﻪ ﺗﻌﺎﱃ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺃﺳﺮﺍﺭ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﻫـﻮ‬ ‫ﻓﻴﻪ ﻣﻦ ﺣﻴﺚ ﺧﺼﻮﺻﻴﺔ ﺍﳌﻌﻴﺔ ﻭﺍﻟﻘﺮﺏ‪.‬‬ ‫‪ .٦‬ﺍﻟﺼﱪ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻫﻮ ﺻﱪ ﻋﺸﺎﻕ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻋﺰﻣﻮﺍ ﻋﻠﻰ ﺍﻟﺘﺤﻤﻞ‬ ‫ﻋﻦ ﺍﻟﻮﺻﺎﻝ ﻭﻫﻢ ﺑﲔ ﺍﳋﻠﻖ‪.‬‬ ‫ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻓﻤﻦ ﻗﺎﺋﻞ‪ :‬ﺇﻥ ﺍﻟﺼﱪ ﻫﻮ ﺍﻟﻮﻗﻮﻑ ﻣﻊ ﺍﻟﺒﻼﺀ ﲝﺴﻦ‬ ‫ﺍﻷﺩﺏ‪ .‬ﻭﻣﻦ ﻗﺎﺋﻞ‪ :‬ﺇﻧﻪ ﻻ ﻳﻔﺮﻕ ﺑﲔ ﺣﺎﻝ ﺍﻟﻨﻌﻤﺔ ﻭﺍﶈﻨﺔ‪ ..‬ﻭﻣﻦ ﻗﺎﺋﻞ‪ :‬ﺍﻟﻌﻴﺶ‬ ‫ﺭﻏﻢ ﻃﺒﻌﻪ ﻭﻧﺰﻋﺎﺕ ﻧﻔﺴﻪ‪ ..‬ﻭﻣﻦ ﻗﺎﺋﻞ‪ :‬ﺍﺳﺘﻄﺎﺑﺔ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻠﻄﻒ ﻋﻠﻰ ﺳﻮﺍﺀ‪..‬‬ ‫ﻭﻣﻦ ﻗﺎﺋﻞ‪ :‬ﺗﻠﻘﻲ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻛﺒﻄﺎﻗﺔ ﺩﻋﻮﺓ ﺇﱃ ﺍﳉﻨﺔ‪ ..‬ﻭﻣـﻦ‬ ‫ﻗﺎﺋﻞ‪ :‬ﺍﻟﺘﻀﺤﻴﺔ ﺑﺎﻟﻐﺎﱄ ﻭﺍﻟﻨﻔﻴﺲ ﰲ ﺳﺒﻴﻞ ﺍﶈﺒﻮﺏ‪ .‬ﻭﻟﻜ ٍﻞ ﳑﺎ ﺳـﺒﻖ ﳏﻤِﻠـﻪ‬ ‫ﺍﳋﺎﺹ ﻭﻓﻬﻤﻪ ﺍﳌﻌﲔ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻄﻠﻖ ﻋﻠﻰ ﻣﻦ ﻳﺘﺤﻤﻞ ﺗﺒﻌﺎﺕ ﺃﻳـﺔ ﻣـﺴﺄﻟﺔ ﻛﺎﻧـﺖ ﺑــ‬ ‫"ﺍﻟﺼﺎﺑﺮ"‪ ...‬ﻭﻋﻠﻰ ﻣﻦ ﺃﺻﺒﺢ ﺍﻟﺼﱪ ‪‬ﻣﹶﻠﻜﹶﺔ ﻟﺪﻳﻪ ﺑـ"ﺍﳌـﺼﻄﱪ"‪ ...‬ﻭﻋﻠـﻰ‬ ‫ﺍﳌﻜﺘﻤﻞ ﰲ ﺍﻟﺼﱪ ﺑﺴﻜﻮﻥ ﻭﺭﺍﺣﺔ ﻭﺟﺪﺍﻥ ﺑـ "ﺍﳌﺘﺼﺒ‪‬ﺮ" ﻭ ﺍﳌﻌﺘﺎﺩ ﻋﻠﻰ ﺍﻟﺼﱪ‬ ‫‪١٦٦‬‬


‫ﺍﻟﻘﺎﺩﺭ ﻋﻠﻴﻪ ﺑـ"ﺍﻟﺼﺒﻮﺭ" ﻭﻋﻠﻰ ﻛﺜﲑ ﺍﻟﺼﱪ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﻌﺘﺎﺩ ﺑـ"ﺍﻟﺼﺒ‪‬ﺎﺭ"‪.‬‬ ‫ﻼ ﻋﻦ ﺃﻧﻨﺎ ﻧﺮﻯ ﺃﻥ ﺍﳌﻔﺴﺮﻳﻦ ﺍﻹﺷﺎﺭﻳﲔ ﻳﺬﻛﺮﻭﻥ ﺍﻟﺼﱪ ﺑﺮﺑﻄﻬﻢ ﺑـﲔ‬ ‫ﻓﻀ ﹰ‬ ‫ﻼ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪ :‬ﺍﺻ‪‬ـِﺒﺮ‪‬ﻭﹾﺍ‬ ‫ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻴﻘﻮﻟﻮﻥ ﻣﺜ ﹰ‬ ‫‪‬ﻭﺻ‪‬ﺎِﺑﺮ‪‬ﻭﹾﺍ ‪‬ﻭﺭ‪‬ﺍِﺑﻄﹸﻮﹾﺍ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (٢٠٠:‬ﺃﻱ‪:‬‬ ‫ﺍﺻﱪﻭﺍ‪ :‬ﺑﻨﻔﻮﺳﻜﻢ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺻﺎﺑﺮﻭﺍ‪ :‬ﺑﻘﻠﻮﺑﻜﻢ ﻋﻠﻰ ﺍﻟﺒﻠﻮﻯ‬ ‫ﰲ ﺍﷲ‪ ،‬ﻭﺭﺍﺑﻄﻮﺍ‪ ،‬ﺑﺈﺩﺍﻣﺔ ﺍﻟﻌﺸﻖ ﻭﺍﻻﺷﺘﻴﺎﻕ ﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﺃﻭ‪ :‬ﺍﺻﱪﻭﺍ ﰲ ﺍﷲ‪ ،‬ﻭﺻﺎﺑﺮﻭﺍ ﺑﺎﷲ‪ ،‬ﻭﺭﺍﺑﻄﻮﺍ ﻣﻊ ﺍﷲ‪.‬‬ ‫ﺃﻭ ﻗﺼﺪﻭﺍ‪ ،‬ﺑـ"ﺍﺻﱪﻭﺍ"‪ ،‬ﺍﺳـﺘﻘﺎﻣﺔ ﺍﻟـﺸﻌﻮﺭ ﻭﺍﻟﻔﻜـﺮ ﲡـﺎﻩ ﺍﻟـﻨﻌﻢ‪.‬‬ ‫ﻭﺑـ"ﺻﺎﺑﺮﻭﺍ" ﻋﺰﻡ ﺍﻟﺘﺤﻤﻞ ﲡﺎﻩ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﳌﺼﺎﺋﺐ‪ .‬ﻭﺑـ"ﺭﺍﺑﻄـﻮﺍ" ﺇﺩﺍﻣـﺔ‬ ‫ﺍﻟﺮﺍﺑﻄﺔ ﻣﻊ ﺍﷲ ﺭﻏﻢ ﻛﻞ ﺷﻲﺀ‪.‬‬ ‫ﻭﻣﻌﲎ ﺁﺧﺮ ﻟﺪﻯ ﺃﺭﺑﺎﺏ ﺍﳊﻘﻴﻘﺔ‪ :‬ﺇﻥ ﺍﻟﺼﱪ ﻫﻮ ﻣﻌﺮﻓﺔ ﻛﻞ ﺷﻲﺀ ﻣـﻦ ﺍﷲ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﺧﲑﻩ ﻭﺷﺮﻩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎ ﻳﺒﺪﻭ ﻟﻠﻌﻘﻞ ﻣﻦ ﺍﻟﻔﻌﻞ ﺣﺴﻨﹰﺎ ﺷﻜﺮ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻣﻜﺮﻭﻫﺎ ﺭﺿﻲ‪.‬‬ ‫ﻫﺬﺍ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﺸﻜﻮﻯ ﻋﺮﺽ ﺍﻹﻧﺴﺎﻥ ﺣﺎﻟﻪ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﺪ ﻧـﺰﻭﻝ‬ ‫ﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺩﻓﻌﻬﺎ‪ ،‬ﺃﻭ ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺎﻗﺔ‪ ،‬ﺃﻭ ﻋﻨﺪ ﺍﳋﻮﻑ‬ ‫ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﻵﺛﺎﻡ ﺍﻟﱵ ﻭﻗﻊ ﻓﻴﻬﺎ ﺍﻟﻜﺜﲑﻭﻥ‪ ..‬ﻓﻬﺬﻩ ﻛﻠﻬﺎ ﺗـﻀﺮﻉ ﻭﺗﻮﺳـﻞ‬ ‫ﻼ ﺗﻔﺠ‪‬ﻊ ﺳﻴﺪﻧﺎ ﺃﻳﻮﺏ ‪ ‬ﻟﺮﺑﻪ ‪‬ﹶﺃِّﻧﻲ‬ ‫ﻭﺗﻮﻛﻞ ﻭﺗﺴﻠﻴﻢ‪ ،‬ﻛﻞ ﺣﺴﺐ ﻧﻴﺘﻪ؛ ﻓﻤﺜ ﹰ‬ ‫ﺖ ﹶﺃ ‪‬ﺭ ‪‬ﺣﻢ‪ ‬ﺍﻟﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬ ‫ﻀ ‪‬ﺮ ‪‬ﻭﺃﹶﻧ ‪‬‬ ‫ﺴِﻨ ‪‬ﻲ ﺍﻟ ‪‬‬ ‫‪‬ﻣ ‪‬‬ ‫ﲔ‪) ‬ﺍﻷﻧﺒﻴﺎﺀ‪ (٨٣:‬ﻭﺗـﺄﻭ‪‬ﻩ ﺳـﻴﺪﻧﺎ ﻳﻌﻘـﻮﺏ‬ ‫‪ ‬ﺑـ‪ِ :‬ﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﺷـﻜﹸﻮ ‪‬ﺑِّﺜﻲ ‪‬ﻭﺣ‪‬ـ ‪‬ﺰﻧِﻲ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫ﷲ‪) ‬ﻳﻮﺳﻒ‪ .(٨٦:‬ﻛﻞ ﺫﻟـﻚ‬ ‫ﺩﻋﺎﺀ ﻭﺗﻀﺮﻉ ﺫﻭ ﺑ‪‬ﻌﺪ ﺍﺳﺘﻌﻄﺎﰲ‪ .‬ﻭﳍﺬﺍ ﺃﺛﲎ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﺃﻳﻮﺏ ﺑﻘﻮﻟﻪ‪:‬‬ ‫‪١٦٧‬‬


‫ﺏ‪) ‬ﺹ‪ (٤٤:‬ﺃ ‪‬ﻭ ﻣﺎ ﻗﺒـﻞ ﺍﷲ ﻛﻼﻣـﻪ‬ ‫‪ِ‬ﺇﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻩ ﺻ‪‬ﺎِﺑﺮ‪‬ﺍ ِﻧ ‪‬ﻌ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌ‪‬ﺒﺪ‪ِ ‬ﺇﻧ‪ ‬ﻪ ﹶﺃﻭ‪‬ﺍ ‪‬‬ ‫ﺍﳌﺘﺮﻉ ﺑﺎﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺷﻜﺮﹰﺍ ﰲ ﺫﺍﺕ ﺍﻟﺼﱪ؟‬ ‫ﺇﻥ ﺍﻟﺼﻔﺔ ﺍﳌﻤﻴﺰﺓ ﺍﻟﱵ ﻻ ﻳﺒﻠﻐﻬﺎ ﺃﺣﺪ‪ ،‬ﻟﻠﺮﺳـﻞ ﺍﻟﻌﻈـﺎﻡ ‪ -‬ﰲ ﺍﳌﻘﺪﻣـﺔ‪-‬‬ ‫ﻭﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻜﺮﺍﻡ ﻭﺍﻷﺻﻔﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻫﻲ ﺃ‪‬ﻢ ﻗﺪ ﻋﺎﺷﻮﺍ ﺍﻟـﺼﱪ ﻭﺍﻣﺘﺜﻠـﻮﻩ‬ ‫ﺑﺄﻧﻮﺍﻋﻪ ﻭﺃﺷﻜﺎﻟﻪ‪ ،‬ﻭﻋﺎﺷﻮﺍ ﺑﲔ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺼﱪ ﻋﻦ ﺍﷲ ﺭﻏﻢ ﺍﺭﺗﺒﺎﻃﻬﻢ ﺍﳌﺘﲔ ﻣﻊ‬ ‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ .‬ﺃﻣ‪‬ﺎ ﻳﻘﻮﻝ ﻓﺨﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﴰﺲ ﲰﺎﺀ ﺍﻟﻨﺒﻮﺓ ﻭﺳﻴﺪ ﺍﻟـﺴﺎﺩﺍﺕ ‪‬‬ ‫)‪(١‬‬ ‫ﺱ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﺑﻼ ًﺀ ﻗﹶﺎ ﹶﻝ ﺍﻷ‪‬ﻧِﺒﻴ‪‬ﺎ ُﺀ ﹸﺛﻢ‪ ‬ﺍ َﻷ ‪‬ﻣﹶﺜﻞﹸ ﻓﹶﺎ َﻷ ‪‬ﻣﹶﺜﻞﹸ(‪.‬‬ ‫ﻱ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﳌﺎ ﺳ‪‬ﺌﻞ‪) :‬ﹶﺃ ‪‬‬ ‫ﻧﻌﻢ‪ ،‬ﺍﻟﺼﱪ ﺣﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺬﺭﻯ ﻭﻫﻮ ﻣﻨﺒﻊ ﻗﻮﺓ ﻟﺴﺎﻟﻜﻲ ﻃﺮﻳﻖ ﺍﻟﺬﺭﻯ‪.‬‬ ‫ﻓﺎﻟﺬﻳﻦ ﺑﻠﻐﻮﺍ ﺍﻟﺬﺭﻭﺓ ﻭﻧﺎﻟﻮﺍ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﳝﺘﺜﻠﻮﻥ ‪ -‬ﲟﻘﺘﻀﺎﻩ‪ -‬ﲨﻴﻊ ﺃﻧـﻮﺍﻉ‬ ‫ﺍﻟﺼﱪ ﻭﺑﺄﻓﻀﻞ ﺻﻮﺭﺓ ﻟﻘﺎﺀ ﻫﺬﻩ ﺍﳊﻈﻮﺓ‪ ،‬ﺃﻣﺎ ﻣ‪‬ﻦ ﹸﻗﺪ‪‬ﺭ ﳍﻢ ﺑﻠﻮﻍ ﺍﻟﺬﺭﻭﺓ ﻓﺈ‪‬ﻢ‬ ‫ﻳﺒﻠﻐﻮﻥ ﺑﺎﻟﺘﺤﻤﻞ ﻭﺗﺸﻐﻴﻞ ﳏﺮﻙ ﺍﻟﺼﱪ ﻭﺍﳌﻌﺎﻧﺎﺓ ﻣﺎ ﺑﻠﻐﻪ ﻏﲑﻫﻢ ﺑﺄﻟﻒ ﻧﻮﻉ ﻣﻦ‬ ‫ﺃﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ .‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ )ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﺘﻜﻮﻥ ﻟـﻪ ﹼﰒ ﺍﷲ‬ ‫)‪(٢‬‬ ‫ﺍﳌﻨـﺰﻟﺔ ﻓﻤﺎ ﻳﺒﻠﻐﻬﺎ ﺑﻌﻤﻞ ﻓﻼ ﻳﺰﺍﻝ ﺍﷲ ﻳﺒﺘﻠﻴﻪ ﲟﺎ ﻳﻜﺮﻩ ﺣﱴ ﻳﺒﻠﻐﻪ ﺇﻳﺎﻫﺎ(‪.‬‬ ‫ﻭﳍﺬﺍ ﻳﺼﺢ ﺍﻟﻘﻮﻝ‪ :‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺒﻼﺀ ﺭﲪﺔ ﻛﺎﻣﻨﺔ ﲡﺎﻩ ﺛﻘﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺗﺒﻌﺎ‪‬ﺎ‬ ‫ﺐ ﺗﻠـﻚ‬ ‫ﻭﺿﻐﻂ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻓﺎﳌﻮﻗﻒ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺍﲣﺎﺫﻩ ﲡﺎﻩ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻫﻮ ﻟ ‪‬‬ ‫ﺍﻟﺮﲪﺔ‪ .‬ﻭﻟﺐ ﻫﺬﺍ ﺍﻟﻠﺐ ﻭﺃﺳﺎﺳﻪ ﻫﻮ ﺃ ﹼﻻ ﻳﺪﺭﻱ ﺃﺣﺪ ‪‬ﺬﺍ ﺍﳊﻤﻞ ﺍﻟﺜﻘﻴـﻞ ﻭﻻ‬ ‫‪‬ﺬﺍ ﺍﻟﺘﺤﻤﻞ ﻭﺍﻟﺼﱪ‪.‬‬ ‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪٥٦‬؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﻔﱳ ‪٢٣‬؛ ﺍﻟﺮﻗﺎﻕ ﻟﻠﺪﺍﺭﻣﻲ ‪.٦٧‬‬ ‫‪ (٢‬ﺍﻟﺼﺤﻴﺢ ﻻﺑﻦ ﺣﺒﺎﻥ ‪١٦٩/٧‬؛ ﺍﳌﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ ‪٤٩٥/١‬؛ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤﻲ ‪٢٩٢/٢‬؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ‬ ‫ﻟﻠﺒﻴﻬﻘﻲ ‪.١٦٤/٧‬‬

‫‪١٦٨‬‬


‫ﻭﻣﺎ ﺃﲨﻞ ﻣﺎ ﻳﻘﻮﻟﻪ "ﻓﻀﻮﱄ" ‪‬ﺬﺍ ﺍﳋﺼﻮﺹ‪:‬‬ ‫ﻻ ﺗﺘﺄﻭﻩ ﻣﻦ ﺑﻼﺀ ﺍﻟﻌﺸﻖ ﻭﺃﻧﺖ ﺍﻟﻌﺎﺷﻖ‬ ‫ﻓﻼ ﺗﻨﺒ‪‬ﻪ ﺍﻷﻏﻴﺎﺭ ﺑﺂﻫﺎﺗﻚ ﻭﺃ‪‬ﻧﺎﺗﻚ‬ ‫ﻧﻌﻢ‪ ،‬ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﺘﺮﻕ ﻛﺎﳌﻮﻗﺪ ﺍﻟﺴﺎﻛﻦ ﰲ ﻣﻮﺿﻌﻪ ﺩﻭﻥ ﺇﻇﻬـﺎﺭ‬ ‫ﻏﻤ‪‬ﻪ ﻟﻸﻏﻴﺎﺭ‪ .‬ﻓﻴﺜﺒﺖ ﰲ ﻣﻜﺎﻧﻪ ﻣﻨﺴﺤﻘﹰﺎ ﲢﺖ ﺛﻘﻞ ﻛﺎﳉﺒﺎﻝ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺒـﺚ‬ ‫ﺃﺣﺰﺍﻧﻪ ﻟﻐﲑﻩ‪.‬‬ ‫ﻭﻳﻠﺨﺺ ﻣﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ ﰲ ﻣﺜﻨﻮﻳﻪ ﺍﻟﺼﱪ ﺿﻤﻦ ﻫﺬﻩ ﺍﳌﻘﺎﻳﻴﺲ‬ ‫ﺑﺎﻵﰐ‪:‬‬ ‫"ﺣﺒﺔ ﺍﳊﻨﻄﺔ ﻟﻜﻲ ﺗﻜﻮﻥ ﻏﺬﺍ ًﺀ ﻟﻺﻧﺴﺎﻥ ﻭﻗﻮ ﹰﺓ ﳑﺪﺓ ﻟﻪ‪ ،‬ﻭﻋﻼﺟﹰﺎ ﳌﺮﺿـﻪ‪،‬‬ ‫ﻭﻧﻮﺭﹰﺍ ﻟﺒﺼﺮﻩ‪ ،‬ﻭﺭﻛﻴﺰﺓ ﳊﻴﺎﺗﻪ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﺗ‪‬ﺪﻓﻦ ﲢﺖ ﺍﻟﺘﺮﺍﺏ ﻭﲡـﺮﻱ ﻋﻠﻴﻬـﺎ‬ ‫ﻋﻤﻠﻴﺎﺕ ﻟﺘﺘﺤﻮﻝ ﺷﻄﹰﺄ ﺣﱴ ﺗﺴﺘﻮﻱ ﻋﻠﻰ ﺳﺎﻗﻬﺎ ﰒ ﺗ‪‬ﺤﺼﺪ ﻭﺗ‪‬ﺴﺤﻖ ﰲ ﺍﻟﺒﻴﺪﺭ‬ ‫ﻭﻳﻌﺰﻝ ﻋﻨﻬﺎ ﺍﻟﺘﱭ‪ ،‬ﻭﺗﻄﺤﻦ ﰲ ﺍﻟﻄﺎﺣﻮﻧﺔ ﻭﺗﻌﺠﻦ ﰲ ﺍﳌﻌﺎﺟﻦ‪ ،‬ﻭﺗﺮﻣﻰ ﰲ ﺍﻟﻨﺎﺭ‬ ‫ﻟﺘﺼﺒﺢ ﺧﺒﺰﹰﺍ ﻳﺆﻛﻞ‪ ،‬ﰒ ﲤﻀﻎ ﲢﺖ ﺃﺳﻨﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻨـﺰﻝ ﺇﱃ ﻣﻌﺪﺗﻪ"‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻟﻜﻲ ﻳﻜﻮﻥ ﻧﺎﻓﻌﹰﺎ ﻟﻺﻧﺴﺎﻧﻴﺔ ﻳﻠﺰﻡ ﺃﻥ ﳝﺮﺭ ﻣـﻦ ﺃﻧـﺎﺑﻴﻖ‬ ‫ﳐﺘﻠﻔﺔ ﻭﻳﺼﻔﹼﻰ ﺩﻓﻌﺎﺕ‪ ،‬ﻭﺇ ﹼﻻ ﻳﻈﻞ ﰲ ﺍﻟﻄﺮﻳﻖ ﺩﻭﻥ ﲢﻘﻴﻖ ﻣﺎ ﻫﻮ ﳎﻬﺰ ﺑﻪ ﻣـﻦ‬ ‫ﺍﻟﻘﺎﺑﻠﻴﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬ ‫ﺶ ﺑ‪ ‬ﻮ ‪‬ﺩ‬ ‫ﻼ ﹶﻛ ‪‬‬ ‫‪‬ﺑ‪‬ﻨﺪ‪‬ﻩ ‪‬ﻫﻤ‪‬ﺎ ﹾﻥ ﺑ ‪‬ﻪ ﻛِﻪ ‪‬ﺑ ﹶ‬ ‫)‪(١‬‬ ‫ﺶ ‪‬ﺑ ‪‬ﻮ ‪‬ﺩ‬ ‫ﻋ‪‬ﻮ ‪‬ﺩ ‪‬ﻫﻤ‪‬ﺎ ﹾﻥ ﺑ ‪‬ﻪ ﻛِﻪ ‪‬ﺩ ‪‬ﺭ ﺁ‪‬ﺗ ‪‬‬ ‫‪ (١‬ﺩﻳﻮﺍﻥ ﴰﺲ ﺗﱪﻳﺰ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ‪ ،٣٦٢‬ﺍﻟﻐﺰﻝ ﺭﻗﻢ ‪ ،٩٩٤‬ﺹ‪.١٢٨٤‬‬

‫‪١٦٩‬‬


‫ﺃﻱ‪ :‬ﺍﻟﻌﺒﺪ ﺍﳊﻖ ﻫﻮ ﻣﻦ ﻳﺘﺤﻤﻞ ﺍﻟﺒﻼﻳﺎ‪ ،‬ﻭﻋﻮﺩ ﺍﳋﺸﺐ ﺍﳉﻴﺪ ﻫﻮ ﺍﻟـﺬﻱ‬ ‫ﳛﺘﺮﻕ ﺟﻴﺪﹰﺍ‪.‬‬ ‫ﻭﺍﻟﺼﱪ ﲜﻤﻴﻊ ﺃﻧﻮﺍﻋﻪ ﺫﺭﻭﺓ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﺫﺭﻭ ﹸﺓ ﻫﺬﻩ ﺍﻟﺬﺭﻭﺓ ﺍﻟﺮﺿـﺎ‪ ،‬ﻭﻻ‬ ‫ﻣﺮﺗﺒﺔ ﺗﻔﻮﻕ ﺍﻟﺮﺿﺎ ﻋﻨﺪ ﺍﷲ ﻛﻤﺎ ﺃﻋﺘﻘﺪ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺍﻟﺮﺿﺎ ﺑﻌﺪ ﺍﻟﻘﻀﺎ ﻭﺑﺮﺩ ﺍﻟﻌﻴﺶ ﺑﻌﺪ ﺍﳌﻮﺕ‬ ‫ﻭﻟـﺬﺓ ﺍﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻚ ﻭﺷـﻮﻗﹰﺎ ﺇﱃ ﻟﻘﺎﺋﻚ‪.‬‬ ‫ﺿ ِّﻲ‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﺮﺍﺿﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ِ‬ ‫ﻭﻋﻠﻰ ﺁﻟـﻪ ﻭﺃﺻﺤﺎﺑﻪ ﹶﺫﻭﻱ ﺍﻟﻘﺪﺭ ﺍﻟﻌﻠ ِّﻲ‪.‬‬

‫‪١٧٠‬‬


‫א‪‬‬

‫‪ ‬‬

‫‪‬‬

‫ﺍﻟﺮﺿﺎ ﻫﻮ ﻋﺪﻡ ﺍﻫﺘﺰﺍﺯ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺒﻠﻴ‪‬ﺎﺕ ﺍﻟﱵ ﺗﺼﻴﺒﻪ‪ ،‬ﻭﻣﻘﺎﺑﻠـﺔ ﲡﻠﻴـﺎﺕ‬ ‫ﺍﻟﻘﺪﺭ ﺑﺎﺭﺗﻴﺎﺡ ﺿﻤﲑ‪ .‬ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ :‬ﺑﻘﺎﺀ ﺟﻬﺎﺯ ﺍﻟﻔﺆﺍﺩ ﻭﺍﻟﻮﺟـﺪﺍﻥ ﰲ ﺳـﻜﻮﻥ‬ ‫ﻭﺍﻃﻤﺌﻨﺎﻥ ﳑﺎ ﻳﺘﺄﱂ ﻣﻨﻪ ﺍﻵﺧﺮﻭﻥ ﻭﳝﺘﻌﻀﻮﻥ ﻣﻨﻪ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺗﻮﺿﻴﺢ ﺁﺧﺮ ﻫﻮ‬ ‫ﺃﻥ ﺍﻟﺮﺿﺎ ﺍﺭﺗﻴﺎﺡ ﺍﻟﻘﻠﺐ ﻭﺍﻃﻤﺌﻨﺎﻥ ﺍﻟﻨﻔﺲ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﺗﻘﺪﻳﺮﻩ ﻭﻣﻌﺎﻣﻼﺗﻪ ﺑﺘﺤﻤ‪‬ـﻞ‬ ‫ﺁﻻﻣﻬﺎ ﻭﺷﺪﺍﺋﺪﻫﺎ ﻭﻏﻤﻮﺿﻬﺎ ﺣﺴﺐ ﺗﻠﻘﻴﺎﺕ ﻧﻔﻮﺳﻨﺎ‪.‬‬ ‫ﺇﻥ ﻃﺮﻳﻖ ﺍﻟﺮﺿﺎ ﺇﺭﺍﺩﻱ ﺍﺑﺘﺪﺍﺀً‪ ،‬ﻭﻟﻜﻨﻪ ﻫﺪﻳﺔ ﺇﳍﻴﺔ ﻓﻮﻕ ﺍﻹﺭﺍﺩﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ‪،‬‬ ‫ﺣﻴﺚ ﺇﻧﻪ ﻣﻮﻫﺒﺔ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﶈﺒﻴﻪ‪ .‬ﻭﳍﺬﺍ ﱂ ﻳﺆﻣ‪‬ﺮ ﺑﻪ ﻛﺎﻟـﺼﱪ ﰲ ﺍﻟﻘـﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺑﻞ ﹸﺫﻛﹼﺮ ﻛﻮﺻﻴﺔ ﻓﺤﺴﺐ‪ (١).‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻣﺎ ﻳﺮﻭﻯ‬ ‫)‪(٢‬‬ ‫ﺽ ﺑﻘﻀﺎﺋﻲ ﻭﻳﺼﱪ ﻋﻠﻰ ﺑﻼﺋﻲ‪ ،‬ﻓﻠﻴﻠﺘﻤﺲ ﺭﺑﹰﺎ ﺳﻮﺍﻱ(‬ ‫ﻛﺤﺪﻳﺚ‪) :‬ﻣ‪‬ﻦ ﱂ ﻳﺮ ‪‬‬ ‫ﻣﻌﻠﻮﻝ ﻣﻦ ﺣﻴﺚ ﻗﻮﺍﻋﺪ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻳﺮﻯ ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﷲ ﺃﻥ ﺍﻟﺮﺿﺎ ﻣﻦ ﲨﻠﺔ‬ ‫ﺍﳌﻘﺎﻣﺎﺕ ﻭﻫﻮ ‪‬ﺎﻳﺔ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﻳﺮﻭﻥ ﺃﻧﻪ ﻟﻴﺲ ﻛﺴﺒﻴﺎ ﺑﻞ ﻫﻮ‬ ‫ﻭﺍﺭﺩ ﻳﻈﻬﺮ ﺃﺣﻴﺎﻧﹰﺎ ﻭﻳﻐﻴﺐ ﺃﺧﺮﻯ‪ ،‬ﻛﺄﺣﻮﺍﻝ ﺍﻟﺴﺎﻟﻚ ﺍﻷﺧـﺮﻯ‪ ..‬ﻭﺁﺧـﺮﻭﻥ‬ ‫ﻭﻓﻴﻬﻢ ﺍﻹﻣﺎﻡ ﺍﻟﻘﺸﲑﻱ ﻳﺮﻭﻥ "ﺃﻥ ﺑﺪﺍﻳﺔ ﺍﻟﺮﺿﺎ ﻣﻜﺘﺴﺒﺔ ﻟﻠﻌﺒﺪ‪ ،‬ﻭﻫﻲ ﻣﻦ ﲨﻠﺔ‬ ‫‪ (١‬ﺍﻧﻈﺮ ﺍﻟﺴﻮﺭ‪ :‬ﺍﻟﺘﻮﺑﺔ‪٦٢:‬؛ ﺍﳌﻤﺘﺤﻨﺔ‪١:‬؛ ﺍﻟﺒﻴﻨﺔ‪.٨:‬‬ ‫‪ (٢‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ ‪ ،٣٢٠/٢٢‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ‪١٩٢/٨ ،٢٠٣/٧‬؛ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪.٢١٨/١‬‬

‫‪١٧١‬‬


‫)‪(١‬‬

‫ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻭﺃﻣﺎ ‪‬ﺎﻳﺘﻪ ﻓﻬﻲ ﻣﻦ ﲨﻠﺔ ﺍﻷﺣﻮﺍﻝ ﻭﻟﻴﺴﺖ ﲟﻜﺘﺴﺒﺔ"‪.‬‬

‫ﺿ ‪‬ﻲ‬ ‫ﻕ ﹶﻃ ‪‬ﻌ ‪‬ﻢ ﺍﻹﳝ‪‬ﺎ ِﻥ ‪‬ﻣ ‪‬ﻦ ‪‬ﺭ ِ‬ ‫ﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻮﺍﺭﺩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪) :‬ﺫﹶﺍ ‪‬‬ ‫ﷲ ‪‬ﺭﺑ‪‬ﺎ ‪‬ﻭﺑِﺎﻹ ‪‬ﺳﻼ ِﻡ ﺩِﻳﻨ‪‬ﺎ ‪‬ﻭِﺑﻤ‪ ‬‬ ‫ﺑِﺎ ِ‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ()‪ (٢‬ﻓﻴﺸﲑ ﺇﱃ ﺃﻥ ﻣﺒـﺪﺃ ﺍﻟﺮﺿـﺎ ﺇﺭﺍﺩﻱ‬ ‫ﻣﺘﻌﻠﻖ ﺑﻜﺴﺐ ﺍﻟﻌﺒﺪ ﻭ‪‬ﺎﻳﺘﻪ ﻫﺒﺔ ﺇﳍﻴﺔ ﻣﺮﺗﺒﻄﺔ ﲟﺸﻴﺌﺘﻪ ﺍﳋﺎﺻﺔ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻓﺎﻟﺮﺿﺎ ﺑﺄﻟﻮﻫﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻫﻮ ﳏﺒﺘﻪ ﻭﺗﻌﻈﻴﻤﻪ‪ ،‬ﻭﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﺭﺟﺎﺀ ﻛـﻞ‬ ‫ﺷﻲﺀ ﻣﻨﻪ ﻭﺣﺪﻩ‪ ..‬ﻭﺍﻟﺮﺿﺎ ﺑﺮﺑﻮﺑﻴﺘﻪ‪ ،‬ﻣﻘﺎﺑﻠﺔ ﻣﺎ ﻗﺪ‪‬ﺭﻩ ﺳﺒﺤﺎﻧﻪ ﻟﻨﺎ ﻭﺩﺑ‪‬ﺮ ﺑﺮﺣﺎﺑﺔ‬ ‫ﺻﺪﺭ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﺳﺘﻌﺠﺎﻝ ﻋﻨﺪ ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﺒـﺪﻭ ﻣﺆﳌـﺔ‪ ،‬ﻭﺍﺧﺘﻴـﺎﺭ‬ ‫ﺍﻟﺼﻤﺖ ﳊﲔ ﺍﻧﻘﻀﺎﺋﻬﺎ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ﰲ ﺗـﺼﺮﻓﻪ ﰲ ﺍﻟﻌﺒـﺎﺩ‪،‬‬ ‫ﻭﺍﻻﺭﺗﻴﺎﺡ ﺑﻜﻞ ﻣﺎ ﻳﻔﻌﻞ ﺑﻪ ﻭﻳﻘﺪﺭﻩ ﻟﻪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺮﺿﺎ ﺑﻨﺒﻮﺓ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻓﻬﻮ ﻛﻤﺎﻝ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﺍﳌﻄﻠﻖ ﻟﻪ‪.‬‬ ‫ﻭﺗﻔﻀﻴﻞ ﻫﺪﻳﻪ ﻭﻫﺪﺍﻳﺘﻪ ﻋﻠﻰ ﻫﻮﻯ ﺍﻹﻧﺴﺎﻥ ﻭﻧﺰﻭﺍﺗﻪ‪ ،‬ﻭﺗﺴﻠﻴﻢ ﻗﻴـﺎﺩ ﻣﻨﻄﻘـﻪ‬ ‫ﻭﺯﻣﺎﻡ ﻋﻘﻠﻪ ﺇﱃ ﺃﻣﺮﻩ‪ ،‬ﻭﺟﻌﻞ ﺫﻛﺎﺋﻪ ﻣﺮﺁ ﹰﺓ ﻟﻔﻄﻨﺘﻪ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻮﺍﺳـﻌﺔ ﺍﶈﺘـﻀﻨﺔ‬ ‫ﻟﻠﻮﺣﻲ ﺍﻹﳍﻲ ﻣﺘﻮﺟﻬﹰﺎ ﺇﱃ ﺍﻷﺻﻞ ﺩﻭﻥ ﺍﻟﻈﻞ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺮﺿﺎ ﺑﺎﻹﺳﻼﻡ‪ ،‬ﻓﻴﻠﺨﺺ ﺍﺳﺘﻨﺎﺩﹰﺍ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪ ‬ﻭﻣ‪‬ﻦ ‪‬ﻳ‪‬ﺒ‪‬ﺘ ِﻎ ﹶﻏﻴ‪‬ـ ‪‬ﺮ‬ ‫ﺍ ِﻹ ‪‬ﺳ ﹶ‬ ‫ﻼ ِﻡ ﺩِﻳﻨ‪‬ﺎ ﹶﻓﻠﹶﻦ ﻳ‪ ‬ﹾﻘ‪‬ﺒ ﹶﻞ ِﻣ‪‬ﻨﻪ‪) ‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪ (٨٥:‬ﻭﻫﻮ ﺟﻌﻞ ﺍﻟﺪﻳﻦ ﺣﻴﺎ ﹰﺓ ﻟﻠﺤﻴـﺎﺓ‬ ‫ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﻌﺎﺋﻠﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻹﺩﺍﺭﻳﺔ‪.‬‬ ‫ﻭﻗﺪ ﻳﺪﻓﻊ ﺍﻟﺒﺤﺚ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﺿﺎ ﺍﻹﻧﺴﺎ ﹶﻥ ﰲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﻭﲢﺖ‬ ‫ﻇﺮﻭﻑ ﺧﺎﺻﺔ‪ ،‬ﺇﱃ ﺍﻻﻧﻔﺮﺍﺩ ﻭﺍﻻﻏﺘﺮﺍﺏ‪ ،‬ﺭﻏﻢ ﺃﻧﻪ ﻳﻌﻴﺶ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻟﻜـﻦ‬ ‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٣٠٩‬‬ ‫‪ (٢‬ﻣﺴﻠﻢ‪ ،‬ﺍﻻﳝﺎﻥ ‪ ،٥٦‬ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٢٠٨/١‬‬

‫‪١٧٢‬‬


‫ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺃﻥ ﺍﻟﻮﺍﺻﻠﲔ ﺇﱃ ﺍﳌﻌﻴﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻟﺴﺎﺋﺮﻳﻦ ﻋﻠﻰ ‪‬ﺞ ﺍﻟـﻨﱯ ‪ ،‬ﻻ‬ ‫ﻳﻈﻠﻮﻥ ﻣﻨﻔﺮﺩﻳﻦ ﻭﻻ ﻳﻐﺘﺮﺑﻮﻥ‪ ،‬ﺇﺫ ﻻ ﺍﺳﺘﻴﺤﺎﺵ ﻭﻻ ﺍﻧﻔﺮﺍﺩ ﳌﻦ ﳛﻴﺎ ﰲ ﺟﻮ ﻣﻦ‬ ‫"ﺍﻷﻧﺲ ﺑﺎﷲ"‪ .‬ﺑﻞ ﺑﺎﻏﺘﺮﺍ‪‬ﻢ ﺍﳌﻮﻗﺖ ﻳﺘﻘﺮﺑﻮﻥ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ ﺇﱃ ﺍﳊﻖ ﺳـﺒﺤﺎﻧﻪ‪،‬‬ ‫ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻻﺳﺘﻴﺤﺎﺵ ﻭﺍﻻﻧﻔﺮﺍﺩ‪ .‬ﻓﻜﻠﻤﺎ ﺍﻏﺘﺮﺑﻮﺍ ﻫﺒ‪‬ﺖ ﻋﻠﻴﻬﻢ ﻧﻔﺤﺎﺕ ﺍﻷﻧﺲ‬ ‫ﺃﻛﺜﺮ ﻓﻄﺮﺑﻮﺍ ﻭﺍﻧﺸﺮﺣﻮﺍ ﻭﺍﺳﺘﺸﻌﺮﻭﺍ ﻧﺴﺎﺋﻢ ﺍﳋﻠﻮﺩ‪ .‬ﻭﻗﺪ ﲰﻌﻨﺎ ﻛﺜﲑﹰﺍ ﻗـﻮﳍﻢ‬ ‫ﺑﺎﻧﻔﻌﺎﻝ "ﺍﻟﹼﻠﻬﻢ ﺯﺩﱐ ﺍﻏﺘﺮﺍﺑﺎﹰ‪ ،‬ﻭﻻ ﺗﻜﻠﲏ ﺇﱃ ﻇﻠﻢ ﻣﺎ ﻳﺒﻌﺪﱐ ﻋﻨـﻚ‪ .‬ﻭﺃﻧـﺰﻝ‬ ‫ﻣﻌﻴﺘﻚ ﰲ ﻗﻠﱯ"‪.‬‬ ‫ﻭﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺁﻧﻔﹰﺎ ﺃﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺮﺿﺎ ﻣﻨﺤﺔ ﺇﳍﻴﺔ ﻭﺃﺳﺒﺎﺑﻪ ﻣﺘﻌﻠﻘﺔ ﺑﺈﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ‪،‬‬ ‫ﻓﻼ ﻳﺒﻠﻎ ﺍﻹﻧﺴﺎﻥ ﺃﻓﻖ ﺍﻟﺮﺿﺎ ﺇ ﹼﻻ ﺑﻌﻤﻖ ﺍﻹﳝﺎﻥ ﻭﺟﺪﻳﺔ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺳـﻌﺔ ﺍﻟـﺸﻌﻮﺭ‬ ‫ﺑﺎﻹﺣﺴﺎﻥ ﻭﲟﺮﻭﺭﻩ ﻣﻦ ﻓﺼﻮﻝ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺘﻔﻮﻳﺾ‪.‬‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﺮﺿﺎ ﻋﺰﻳﺰﹰﺍ ﻭﻛﺴﺒﻪ ﺑﺈﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺻﻌﺒﺎﹰ‪ ،‬ﻓﻠـﻢ‬ ‫ﻳﺄﻣﺮ ﺑﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﺃﻭﺻﻰ ﺑﻪ ﻭﻧﺪﺏ ﺍﳋﻠﻖ ﺇﻟﻴﻪ ﻭﺃﺛـﲎ ﻋﻠـﻰ‬ ‫ﺍﻟﺬﻳﻦ ﺑﻠﻐﻮﺍ ﺗﻠﻚ ﺍﳌﺮﺗﺒﺔ ﻭﺭﻓﻊ ﻣﻦ ﺷﺄ‪‬ﻢ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺍﻷﻣﺮ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﺎﻟﺒﻠﻮﻍ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﺮﺿﺎ ﻳﺘﻄﻠـﺐ؛‬ ‫ﺍﳉﺪ ﰲ ﻣﻌﺎﻣﻼﺕ ﺍﻟﻌﺒﺪ ﻣﻊ ﺭﺑﻪ‪ ،‬ﻭﺃﺧﺬ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﺗ‪‬ﻐﺪﻕ ﻋﻠﻴﻪ ﻣﻦ ﺩﻭﻥ ﻃﻠﺐ‬ ‫ﻭﺳﺎﺋ ﹶﻞ ﺷﻜﺮ ﻭﲢﺪﺛﹰﺎ ﺑﺎﻟﻨﻌﻤﺔ‪ ،‬ﻭﺍﻟﺘﻌﺎﱄ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﳊﺮﻣﺎﻥ ﺑﺮﺣﺎﺑـﺔ ﺻـﺪﺭ‪،‬‬ ‫ﻭﺃﺩﺍﺀ ﺣﻖ ﻣﺴﺆﻭﻟﻴﺎﺗﻪ ﺑﺎﻧﺸﺮﺍﺡ ﺗﺎﻡ ﺣﱴ ﻟﻮ ﻛـﺎﻥ ﻳﺘﻘﻠـﺐ ﲢـﺖ ﻗﺒـﻀﺔ‬ ‫ﺍﻻﺳﺘﻴﺤﺎﺵ ﻭﺍﻻﻧﻔﺮﺍﺩ ﻭﺍﻻﻧﻘﺒﺎﺿﺎﺕ‪ ،‬ﻭﻗﺒﻮﻝ ﺃﻭﺍﻣﺮ ﺍﳊﻖ ﺳـﺒﺤﺎﻧﻪ ﻭﻧﻮﺍﻫﻴـﻪ‬ ‫ﺑﺴﺮﻭﺭ ﻭﺣﺒﻮﺭ ﻛﺄ‪‬ﺎ ﺩﻋﻮﺓ ﺇﱃ "ﻟﻴﻠﺔ ﺯﻓﺎﻑ"‪ ...‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻷﺳـﺲ‪ ،‬ﺇ ﹼﻻ ﺃﻥ‬ ‫ﺃﻫﻢ ﺭﻛﻦ ﻟﻠﺮﺿﻰ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺪﺃ ﻫﻮ ﺗﻮﺟ‪‬ﻪ ﺍﻟﻔﺮﺩ ﺇﱃ ﺍﷲ ﰲ ﻗﻴﺎﻣﻪ ﻭﻗﻌـﻮﺩﻩ‬ ‫‪١٧٣‬‬


‫ﺑﺸﻌﻮﺭﻩ ﻭﻓﻜﺮﻩ ﻭﺳﻠﻮﻛﻪ‪ ،‬ﻭﺍﻻﻧﺘﺒﺎﻩ ﻟﻪ ﻭﺍﻻﻧﺸﺮﺍﺡ ﺑـﻪ‪ ،‬ﻭﺇﻧـﺸﺎﺅﻩ ﻭﺳـﺎﺋﻞ‬ ‫ﻣﺘﺠﺪﺩﺓ ﻛﻞ ﻳﻮﻡ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺃﻋﻤﻖ ﻟﻸﻟﻮﻫﻴﺔ‪.‬‬ ‫ﻭﺍﻟﺮﺿﺎ ﻭﺍﶈﺒﺔ ﳍﻤﺎ ﺃﳘﻴﺘﻬﻤﺎ ﰲ ﺍﻟﻌﻘﱮ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻻﺣﺘﻀﺎﻥ ﺳﻌﺘﻬﻤﺎ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﺍﻟﻌﻘﱮ‪ .‬ﺑﻴﻨﻤﺎ ﺗﺄﺛﲑ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻣﺮ ﺩﻧﻴﻮﻱ‪ .‬ﻓﺘﻨﺤﺼﺮ ﺃﳘﻴﺔ‬ ‫ﻫﺬﻳﻦ ﺍﻟﺸﻌﻮﺭﻳﻦ ﰲ ﺩﻓﻊ ﺧﻴﺒﺔ ﺍﻷﻣﻞ ﻭﺍﻟﺸﻌﻮﺭ ﺑﺎﻷﻣﺎﻥ ﺍﻟﺘﺎﻡ‪ ،‬ﻭﻻ ﻭﺟﻮﻩ ﳍﻤـﺎ‬ ‫ﰲ ﺍﻵﺧﺮﺓ ﺇ ﹼﻻ ﲦﺎﺭﳘﺎ‪.‬‬ ‫ﻭﺍﻟﺮﺿﺎ ﻣﻨﺒﻊ ﻣﻬﻢ ﻟﻼﻃﻤﺌﻨﺎﻥ ﺳﻮﺍﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻭﺍﻵﺧﺮﺓ‪ .‬ﻭﻻ ﻳﻌﲏ ﻫـﺬﺍ ﺃﻥ‬ ‫ﺍﻟﺬﻳﻦ ﺑﻠﻐﻮﺍ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻗﺪ ﲣﻠﹼﺼﻮﺍ ﻛﻠﻴﹰﺎ ﻣﻦ ﺍﻵﻻﻡ ﻭﺍﳌﻜﺎﺭﻩ‪ ،‬ﺑﻞ ﰲ ﻃﺮﻳﻖ ﺍﻟﺮﺿﺎ‬ ‫ﺃﻣﻮﺭ ﺗﺴﻊ ﺍﻟﺪﻧﻴﺎ ﻇﺎﻫﺮ‪‬ﻫﺎ ﻛﺮﻳﻪ ﻭﻣﻔﺠﻊ‪ ،‬ﺇ ﹼﻻ ﺃﻥ ﺃﺑﻄﺎﻝ ﺍﻟﺮﺿﺎ ﻳﺘﻠﻘﻮﻧ‪‬ﻬﺎ ﺭﲪـﺔ‪،‬‬ ‫ﻓ‪‬ﺘ ﹾﻘﹶﻠﺐ ﺍﻟﺴﻤﻮ ‪‬ﻡ ﺍﻟﱵ ﻳﺘﺠﺮﻋﻮ‪‬ﺎ ﺗﺮﻳﺎﻗﹰﺎ ﻭﺍﳌﺸﺎﻕ ﺍﻟﱵ ﻳﺘﻌﺮﺿﻮﻥ ﳍﺎ ﺗﺒﺎﺩﻝ ﻋـﺸﻖ‬ ‫ﺑﲔ ﳏﺒﻮﺑﲔ‪ ،‬ﻭﻣﻮﺍ ‪‬ﺩ ﹰﺓ ﺭﺍﲝﺔ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻃﺮﻳﻖ ﺍﻟﺮﺿﺎ ﺃﻗﺼﺮ ﺍﻟﻄﺮﻕ ﻭﺃﻛﺜﺮﻫﺎ ﺃﻣﻨﺎ ﺭﻏﻢ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ‬ ‫ﻣﺼﺎﻋﺐ ﻭﻣﺸﻘﺎﺕ‪ .‬ﺇﺫ ﳝﻜﻦ ﺃﻥ ﻳﻮﺻﻞ ﺍﻹﻧﺴﺎﻥ ﺃﺣﻴﺎﻧـﺎﹰ ﲝﻤﻠـﺔ ﻭﺍﺣـﺪﺓ‬ ‫ﻭﺑﻨﻔﺤﺔ ﻭﺍﺣﺪﺓ ﺇﱃ ﺫﺭﻯ ﻛﻤﺎﻻﺕ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺍﻷﻣﺮ ﻫﻜﺬﺍ‪ ،‬ﺳﻮﺍﺀ ﻛـﺎﻥ‬ ‫ﺍﻟﺴﺎﻟﻚ ﻣﻨﺪﻓﻌﺎﹰ ﻣﻦ ﺟﻬﺔ ﺇﱃ ﺃﺧﺮﻯ ﺑﻜﻞ ﻗﻮﺍﻩ ﻭﻧﺸﺎﻃﻪ‪ ،‬ﺃﻭ ﻣﻄﺎﻟﻌﺎﹰ ﺍﻟﻜﻮﻥ‬ ‫ﻛﺘﺎﺑﺎﹰ ﻣﻔﺘﻮﺣﺎﹰ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﻫﻮ ﻳﺘﻨﻔﺲ ﺃﻧﻔﺎﺱ ﺍﳊﻖ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺃﻭ ﻛﺎﻥ‬ ‫ﻣﻬﻴﺾ ﺍﳉﻨﺎﺡ ﲢﻴﻄﻪ ﺍﶈﺎﻻﺕ ﻭﳚﻮﻝ ﺑﻨﻴﺎﺗﻪ ﰲ ﲰﺎﺀ ﻏﺎﻳﺎﺗﻪ‪ ،‬ﻭﻟﻮ ﰲ ﺑﻴﺘـﻪ‬ ‫ﻭﻫﻮ ﻋﻠﻰ ﻛﺮﺳﻴﻪ ﻳﺘﺄﻣﻞ ﻟﺘﺤﻘﻴﻖ ﺍﻫﺪﺍﻓﻪ ﺍﻟﺴﺎﻣﻴﺔ‪.‬‬ ‫ﺐ ﻣﻦ ﺭﺿـﺎ ﺍﻟـﺮﺏ ﺍﳉﻠﻴـﻞ‬ ‫ﻭﻧﺘﻴﺠﺔ ﺍﻟﺮﺿﺎ ﺳﺮﻭﺭ ﻭﺍﻧﺸﺮﺍﺡ ﺳﺎﺣﺮ ﻳﻬ ‪‬‬ ‫ﻳﺘﻨﺎﺳﺐ ﻃﺮﺩﻳﹰﺎ ﻣﻊ ﻋﻈﻢ ﺁﻣﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻭﺭﺟﺎﺋﻪ‪ .‬ﻓﻬﺬﺍ ﻟﻴﺲ ﺫﻭﻗـﹰﺎ ﳛـﺼ‪‬ﻠﻪ‬ ‫‪١٧٤‬‬


‫ﺍﻟﻘﺮﺏ‪ ،‬ﻭﻻ ﻟﺬﺓ ‪‬ﺗﺸﻌﺮﻫﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻻ ﺗﻠﺬﺫﺍ ﻭﺟﺪﺍﻧﻴﺎ ﻧﺎﺑﻌﹰﺎ ﻣـﻦ‬ ‫ﺍﻟﺼﺮﺍﻉ ﻣﻊ ﺍﻵﺛﺎﻡ‪ ،‬ﺑﻞ ﻫﻮ ﺣﻼﻭﺓ ﺭﻭﺣﺎﻧﻴﺔ ﻣﻠﻮﻧﺔ ﺑﺎﻷﻣـﻞ ﻭﻋﻤـﻖ ﺍﻟﺮﺟـﺎﺀ‬ ‫ﻭﻣﻄﺒﻮﻋﺔ ﺑﺎﻟﺘﻤﻜﲔ ﻭﺍﳊﺬﺭ‪ ..‬ﻓﻬﻮ ﻧﻔﺤﺔ ﺭﲪﺔ‪ ،‬ﻭﺗﻮﺟ‪‬ﻪ ﺧﺎﺹ ﻣﻨـﻪ ﺗﻌـﺎﱃ‬ ‫ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﻣﻘﺎﻡ ﺍﻟﺮﺿﺎ‪.‬‬ ‫ﻭﻣﺮﺗﺒﺔ ﺍﻟﺮﺿﺎ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺇ‪‬ﺎ ﺗﻮﺟ‪‬ﻪ ﺍﻟﻨﻈﺮ ﲨﻴﻌﻪ ﺇﱃ ﺍﳊـﻖ ﺗﻌـﺎﱃ ﻓـﺈﻥ‬ ‫ﺍﲣﺎﺫﻫﺎ ﻭﺳﻴﻠﺔ ﻟﻸﺫﻭﺍﻕ ﻭﺍﻟﻠﺬﺍﺋﺬ ﻭﺍﳊﻈﻮﻅ ﺃﻭ ﺃﻧـﻮﺍﻉ ﻣـﻦ ﺍﻻﺳﺘـﺸﻔﺎﻑ‬ ‫ﻭﺍﻟﺘﺮﻗﺒﺎﺕ‪ ،‬ﻗﻠﺔ ﺍﺣﺘﺮﺍﻡ ﻭﺍﺳﺘﺨﻔﺎﻑ ﺑﺬﻟﻚ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﺃﺳﺎﺳﻪ ﺍﻟﺼﻔﺎﺀ ﻭﺍﻟﻨﻘﺎﺀ‪.‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻳﺼﺢ ﺃﻥ ﻧﺮﻯ ﺍﻟﺸﻲﺀ ﻧﻔﺴﻪ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻭﺍﳌﻘﺎﻣـﺎﺕ ﺍﻟـﱵ‬ ‫ﺫﻛﺮﻧﺎﻫﺎ ﺿﻤﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻘﻠﺒﻴﺔ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﺣﺒ‪‬ﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺗﺮﻗﺐ ﺭﺿﺎﻩ ﰲ ﻛﻞ‬ ‫ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻷﺟﻠﻪ ﻭﺣﺪﻩ ﻭﻟﻴﺲ ﻷﻱ ﺳﺒﺐ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ .‬ﻭﻟﻘﺪ‬ ‫ﻗﺎﻝ ﺃﺑﻄﺎﻝ ﻋﺎﱂ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻘﻠﺐ ﻣﻨﺬ ﺍﻟﻘﺪﻡ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﺃﻗﻮﺍ ﹰﻻ ﻣﺸﺎ‪‬ﺔ ﻭﻣﺘﻤﻤﺔ‬ ‫ﻼ‪:‬‬ ‫ﻭﻣﺘﻘﺎﺭﺑﺔ ﺣﻮﻝ ﺍﻟﺮﺿﺎ ﻓﻤﺜ ﹰ‬ ‫ﻳﻘﻮﻝ ﺫﻭ ﺍﻟﻨﻮﻥ ﺍﳌﺼﺮﻱ‪ :‬ﻋﻼﻣﺔ ﺍﻟﺮﺿﺎ ﻫﻲ ﺗﺮﻙ ﺍﻟﻌﺒﺪ ﺇﺭﺍﺩﺗﻪ ﺑﺘﻔﻀﻴﻞ ﺇﺭﺍﺩﺓ‬ ‫ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻗﺒﻞ ﻗﻀﺎﺋﻪ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺍﳋﲑﺓ ﻓﻴﻤﺎ ﺍﺧﺘـﺎﺭﻩ ﺍﷲ‪ ،‬ﺑﻌـﺪ‬ ‫ﻗﻀﺎﺀ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻧﺰﻋﺎﺝ ﺑﻞ ﻳﻈﻞ ﺣﺒﻪ ﰲ ﺟﻴﺸﺎﻥ ﻭﻫﻮ ﻳﺘﻠﻮﻯ ﰲ ﻗﺒﻀﺔ‬ ‫)‪(١‬‬ ‫ﺍﳌﺼﺎﺋﺐ‪.‬‬ ‫ﻒ ﺍﻟﻌﺒﺪ ﻋﻦ ﻛﻞ ﻣﺎ ﳜﺎﻟﻒ‬ ‫ﻭﻳﻘﻮﻝ ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﻛ ‪‬‬ ‫)‪(٢‬‬ ‫ﺇﺭﺍﺩﺓ ﺍﷲ ﻭﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭﻋﺪﻡ ﲤﲏ ﺃﻱ ﺷﻲﺀ ﺳﻮﺍﻩ‪.‬‬ ‫‪" (١‬ﺛﻼﺛﺔ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﺮﺿﺎ‪ :‬ﺗﺮﻙ ﺍﻻﺧﺘﻴﺎﺭ ﻗﺒﻞ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻓﻘﺪﺍﻥ ﺍﳌﺮﺍﺭﺓ ﺑﻌﺪ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻫﻴﺠﺎﻥ ﺍﳊﺐ ﰲ ﺣـﺸﻮ‬ ‫ﺍﻟﺒﻼﺀ"‪ .‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪ .٣١١‬ﻭﺍﻧﻈﺮ ﺃﻳﻀﹰﺎ‪ :‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪.٤٧٨/١‬‬ ‫‪" (٢‬ﻣﻦ ﺍﺗﻜﻞ ﻋﻠﻰ ﺣﺴﻦ ﺍﺧﺘﻴﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ‪ ،‬ﱂ ﻳﺘﻤﻦ ﻏﲑ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻟﻪ"‪ .‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٣١١‬‬

‫‪١٧٥‬‬


‫ﻭﻳﺮﻯ ﺃﺑﻮ ﻋﺜﻤﺎﻥ‪ :‬ﺃﻥ ﺍﻟﺮﺿﺎ ﻫﻮ ﺗﻠﻘﻲ ﲡﻠﻴﺎﺕ ﺍﳊـﻖ ﺳـﺒﺤﺎﻧﻪ ﺍﳉﻤﺎﻟﻴـﺔ‬ ‫ﻭﺍﳉﻼﻟﻴﺔ ﺑﺎﻻﺭﺗﻴﺎﺡ‪ ،‬ﻭﻗﺒﻮﻝ ﺍﳉﻼﻝ ﻋ ‪‬‬ ‫ﲔ ﺍﳉﻤﺎﻝ ﻭﺍﳉﻤﺎﻝ ﻋﲔ ﺍﻟﺮﲪﺔ‪ (١).‬ﺣﻴﺚ‬ ‫)‪(٢‬‬ ‫ﻚ ﺍﻟ ِّﺮﺿ‪‬ﺎ َﺀ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍﹾﻟ ﹶﻘﻀ‪‬ﺎ ِﺀ"‪.‬‬ ‫ﻳﺸﲑ ﺑﻴﺎﻥ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺍﳌﻨﻮ‪‬ﺭ ﺇﱃ ﻫﺬﺍ‪ " :‬ﻭﹶﺃ ‪‬ﺳـﹶﺄﻟﹸ ‪‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺮﺿﺎ ﻋﻠﻰ ﻗﻀﺎﺀ ﺍﷲ ﻭﺣﻜﻤﻪ ﻭﳌﹼﺎ ﻳﺘﺤﻘﻖ ﺑﻌ ‪‬ﺪ ﻫﻮ ﻋـﺰ ‪‬ﻡ ﻋﻠـﻰ‬ ‫ﺍﻟﺮﺿﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﺮﺿﺎ ﺍﳊﻖ ﻓﻬﻮ ﺍﻟﺮﺿﺎ ﻋﻨﺪ ﺻﺪﻣﺔ ﺍﻟﻨﺎﺯﻟﺔ ﻭﲢﻤ‪‬ﻠﻬﺎ‪.‬‬ ‫ﻭﻧﺬﻛﺮ ﺃﺩﻧﺎﻩ ﺑﻌﺾ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﱵ ﳝﻜﻦ ﺇﺭﺟﺎﻋﻬﺎ ﺇﱃ ﺍﻷﻗﻮﺍﻝ ﺍﻟـﺴﺎﺑﻘﺔ‬ ‫ﺣﻮﻝ ﺍﻟﺮﺿﺎ‪:‬‬ ‫‪ .١‬ﻋﺪﻡ ﺍﻻﻧﺰﻋﺎﺝ ﻣﻦ ﺃﻱ ﺣﻜﻢ ﻭﺗﻘﺪﻳﺮ ﻣﺼﺪﺭﻩ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻟﺮﺑﻮﺑﻴﺔ‪.‬‬ ‫‪ .٢‬ﺗﻠﻘﹼﻲ ﻛﻞ ﻣﺎ ﻳﺮﺩ ﻣﻦ ﺍﷲ ﺑﺎﻧﺸﺮﺍﺡ ﻭﺳﺮﻭﺭ‪.‬‬ ‫‪ .٣‬ﺍﻻﺭﺗﻴﺎﺡ ﺇﱃ ﺭﻳﺎﺡ ﺍﻟﻘﺪﺭ ﺃﻳﻨﻤﺎ ﻫﺒ‪‬ﺖ‪.‬‬ ‫‪ .٤‬ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺿﺒﻂ ﻣﻮﺍﺯﻧﺔ ﺍﻟﻘﻠﺐ ﻭﺗﻮﺍﺯﻧﻪ ﺣﱴ ﲡﺎﻩ ﺃﻓﺠﻊ ﺍﳊـﻮﺍﺩﺙ‬ ‫ﻭﺃﺷﺪﻫﺎ‪.‬‬ ‫‪ .٥‬ﻋﺪﻡ ﺍﻟﺘﻮﺟ‪‬ﻊ ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﻣﺘﻔﻜﺮﹰﺍ ﺑﺘﻘﺪﻳﺮ ﺍﷲ ﰲ ﻟﻮﺡ ﺍﳊﻘﻴﻘﺔ ﺍﶈﻔﻮﻅ‪.‬‬ ‫ﻫﺬﺍ ﻭﳝﻜﻦ ﺍﻻﺳﺘﺮﺳﺎﻝ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺃﻣﻮﺭ ﺃﺧﺮﻯ ﰲ ﻫﺬﻩ ﺍﻷﺳﺲ ﺍﻟﺜﺎﻧﻮﻳﺔ‬ ‫ﺍﻟﱵ ﲣﺺ ﺍﻟﺮﺿﺎ‪ ،‬ﺇ ﹼﻻ ﺃﻧﻨﺎ ﻧﻨﻬﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻭﻻ ﻧـﺰﻳﺪ ﻟﺌﻼ ﻧﺸﺘﺖ ﺍﳌﻮﺿﻮﻉ‪.‬‬ ‫ﺍﻟﺮﺿﺎ ﻟﺪﻯ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻫﻮ ﻋﺪﻡ ﺍﻻﻋﺘـﺮﺍﺽ ﻋﻠـﻰ ﺍﻟﺘﻘـﺪﻳﺮ ﺍﻹﳍـﻲ‬ ‫ﻭﺍﻟﺘﺠﻠﻴﺎﺕ ﲝﻘﻬﻢ‪.‬‬ ‫‪ (١‬ﻧﻔﺴﻪ ﺹ ‪ ٣١١‬ﺣﻴﺚ ﻗﺎﻝ‪" :‬ﺍﻟﺮﺿﺎ ﻗﺒﻞ ﺍﻟﻘﻀﺎﺀ ﻋﺰﻡ ﻋﻠﻰ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﺑﻌﺪ ﺍﻟﻘﻀﺎﺀ ﻫﻮ ﺍﻟﺮﺿﺎ"‪.‬‬ ‫‪ (٢‬ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻟﺴﻬﻮ ‪٦٢‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.١٩١/٥‬‬

‫‪١٧٦‬‬


‫ﻭﺍﻟﺮﺿﺎ ﻟﺪﻯ ﺍﻟﺬﻳﻦ ﺑﻠﻐﻮﺍ ﺍﻷﻋﻤﺎﻕ ﰲ ﺍﳌﻌﺮﻓﺔ ﻫﻮ ﺍﺳﺘﻘﺒﺎﻝ ﻣﺎ ﻗـﻀﻰ ﺍﷲ‬ ‫ﻭﻗﺪ‪‬ﺭﻩ ﺑﺎﻟﺘﺮﺣﺎﺏ‪.‬‬ ‫ﺃﻣﺎ ﺭﺿﺎ ﺃﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺮﻭﺡ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻌﻠﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻓﻬﻮ ﺗﺮﺻ‪‬ـﺪ‬ ‫ﺇﺭﺍﺩﺗﻪ ﻭﺗﻮﺟﻬﻪ ﺗﻌﺎﱃ ﻓﺤﺴﺐ ﺻﺎﺭﻓﹰﺎ ﺍﻟﻨﻈﺮ ﻋﻦ ﻧﻈﺮﺍﺕ ﻧﻔﺴﻪ ﻭﻓﻜﺮﻩ‪.‬‬ ‫ﺿ‪‬ﻴ ﹰﺔ ‪‬ﻣ ‪‬ﺮﺿِـ‪‬ﻴ ﹰﺔ‬ ‫ﻚ ﺭ‪‬ﺍ ِ‬ ‫ﺲ ﺍﹾﻟﻤ‪ ‬ﹾﻄ ‪‬ﻤِﺌ‪‬ﻨﺔﹸ ‪ ‬ﺍ ‪‬ﺭ ِﺟﻌِﻲ ِﺇﻟﹶﻰ ‪‬ﺭِّﺑ ِ‬ ‫ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳ‪‬ﺘﻬ‪‬ﺎ ﺍﻟﻨ‪ ‬ﹾﻔ ‪‬‬ ‫‪ ‬ﻓﹶﺎ ‪‬ﺩ ‪‬ﺧﻠِﻲ ﻓِﻲ ِﻋﺒ‪‬ﺎﺩِﻱ ‪ ‬ﻭ‪‬ﺍ ‪‬ﺩ ‪‬ﺧﻠِﻲ ‪‬ﺟ‪‬ﻨِﺘﻲ‪) ‬ﺍﻟﻔﺠﺮ‪ (٣٠-٢٧:‬ﺗﺘﻀﻤﻦ ﺍﳌﺮﺍﺗﺐ ﻛﻠﻬﺎ‬ ‫ﻭﻫﻲ ﲟﺎﻫﻴﺔ ﺟﻮﺍﺏ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺘﻮﺟﻪ ﺇﱃ ﲨﻴﻌﻬﺎ ﺗﻘﺮﻳﺒﹰﺎ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﻳ‪‬ﻔﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺃﻥ ﺑﻠﻮﻍ ﻣﺮﺗﺒﺔ ﺍﻟﺮﺿﺎ ﻣﻘﻴ‪‬ﺪ ﺑﺘﻮﺟ‪‬ـﻪ‬ ‫ﺍﻟﻨﻔﺲ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﻻ ﻳ‪‬ﻘﻴ‪‬ﻢ ﺑﺎﻋﺘﺒﺎﺭ ﻋﻼﻗﺘﻨﺎ ﺑﺎﻟﺰﻣـﺎﻥ ﻭﺍﳌﻜـﺎﻥ‬ ‫ﻭﺃﺑﻌﺎﺩﻧﺎ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﺑﻞ ﺑﺘﺠﻠﻲ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻮﺟ‪‬ﻬﻪ ﺍﻟﺬﻱ ﻳـﺴﻤﻮ‬ ‫ﻋﻠﻰ ﺍﻷﺯﻣﺎﻥ ﻭﺍﻷﻣﻜﻨﺔ‪ .‬ﻭﳍﺬﺍ ﻳﺼﺢ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺳﻴﺘﺠﻠﻰ ﺑﺄﺑﻌﺎﺩ‬ ‫ﺍﻟﻠﱡﻄﻒ‪ ..‬ﻓﻔﻲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺘﻔﻮﻳﺾ‪ ..‬ﻭﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻮﻓﺎﺓ ﺑﺎﻃﻤﺌﻨﺎﻥ‬ ‫ﺍﻟﻘﻠﺐ ﻭﺍﻻﻧﺒﺴﺎﻁ ﺇﱃ ﺍﻟﺮﺏ ﺍﳉﻠﻴﻞ‪ ..‬ﻭﻣﺎ ﺑﻌﺪ ﺍﻟﺒﻌﺚ ﺑﺄﺧﺬ ﻣﻜﺎﻧﺘﻪ ﺑﲔ ﻋﺒـﺎﺩ‬ ‫ﺍﷲ ﺍﻟﺼﺎﳊﲔ ﻭﺩﺧﻮﻝ ﺍﳉﻨﺔ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﺧﺬﻧﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺃﺧﺮﻯ ﺭﺿﺎ ﺍﻟﻨﺎﺱ ﻭﻋﻮﺍﻣﻬﻢ‪ ،‬ﳒﺪ ﺃﻧﻪ ﻣﻘﺎﺑﻠﺔ ﺭﺑﻮﺑﻴﺘﻪ‬ ‫ﺗﻌﺎﱃ ﺑﺎﺭﺗﻴﺎﺡ‪ ،‬ﻭﺍﻻﻧﻐﻼﻕ ﺍﻟﺘﺎﻡ ﻋﻤﺎ ﺳﻮﺍﻩ ﲝﺜﹰﺎ ﺃﻭ ﺗﻮﺟﻬﺎﹰ‪ ،‬ﻭﻧﺴﺞ ﺍﳊﻴﺎﺓ ﺣﻮﻝ‬ ‫ﷲ ﹶﺃ‪‬ﺑﻐِﻲ ‪‬ﺭﺑ‪‬ﺎ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺭ ‪‬‬ ‫ﺣﻘﺎﺋﻖ‪ :‬ﹸﻗ ﹾﻞ ﹶﺃ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍ ِ‬ ‫ﺏ ﹸﻛ ِّﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ‪) ‬ﺍﻷﻧﻌﺎﻡ‪ (١٦٤:‬ﻭﻛﺬﻟﻚ‬ ‫ﺽ ‪‬ﻭﻫ‪ ‬ﻮ ﻳ‪ ‬ﹾﻄ ِﻌﻢ‪ ‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻄﻌ‪‬ـ ‪‬ﻢ‪‬‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫ﺨﺬﹸ ‪‬ﻭِﻟ‪‬ﻴﺎ ﻓﹶﺎ ِﻃ ِﺮ ﺍﻟ ‪‬‬ ‫ﷲ ﹶﺃ‪‬ﺗ ِ‬ ‫‪‬ﹸﻗ ﹾﻞ ﹶﺃ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺍ ِ‬ ‫)ﺍﻷﻧﻌﺎﻡ‪ .(١٤:‬ﺍﻟﺮﺿﺎ ‪‬ﺬﺍ ﺍﳌﻔﻬﻮﻡ ﺫﻭ ﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ ﻟﻜﻞ ﻣﺆﻣﻦ ﺣﻴﺚ ﻳﻔﻴﺪ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﳊﻘﻴﻘﻲ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ .‬ﻭﺍﻟﺮﺿﺎ ‪‬ﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻳﺘﺤﻘﻖ ‪‬ﻴﻤﻨﺔ ﳏﺒﺘﻪ ﺳـﺒﺤﺎﻧﻪ‬ ‫‪١٧٧‬‬


‫ﻋﻠﻰ ﺍﻟﻘﻠﺐ‪ ،‬ﺣﱴ ﻻ ﻳﺒﻘﻰ ﻣﻮﺿﻊ ﶈﺒﺔ ﺃﺧﺮﻯ‪ ،‬ﺑﻞ ﺗﻜﻮﻥ ﳏﺒﺔ ﺍﻷﻏﻴﺎﺭ ﺃﻳـﻀﹰﺎ‬ ‫ﻷﺟﻠﻪ ﻭﰲ ﺳﺒﻴﻠﻪ‪ ،‬ﻭﺗﺘﺨﺬ ﺍﶈﺒﺔ ﺷﻜﻞ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬ ‫ﻭﺍﻟﺮﺿﺎ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻫﻮ ﺭﺿﺎ ﺃﺭﺑﺎﺏ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻴـﻪ ﺃﻳـﻀﹰﺎ‬ ‫"ﺍﻟﺮﺿﺎ ﻋﻦ ﺍﷲ" ﻭﻫﻮ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﺑﺎﻧﺸﺮﺍﺡ ﺻﺪﺭ‪ ،‬ﻣـﻦ ﺩﻭﻥ ﺃﻥ‬ ‫ﻳﺪﻉ ﳎﺎ ﹰﻻ ﻷﺩﱏ ﺍﳓﺮﺍﻑ ﰲ ﺇﺑﺮﺓ ﺑﻮﺻﻠﺔ ﺍﻟﻘﻠﺐ ﻭﻟﻮ ﰲ ﺃﻗﻞ ﺯﻣﺎﻥ‪.‬‬ ‫ﻓﺒﻴﻨﻤﺎ ﺍﻷﻭﻝ ﻳﻌ ‪‬ﺪ ﺍﻗﺘﺮﺍﺑﹰﺎ ﻋﺎﻣﻴﹰﺎ ﻟﻠﺮﺿﺎ‪ ،‬ﻳ‪‬ﻌ ‪‬ﺪ ﻫﺬﺍ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻘﻠـﻮﺏ ﺍ‪‬ﻬ‪‬ـﺰﺓ‬ ‫ﺑﺎﳌﻌﺮﻓﺔ ﻣﻊ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺮﺿﺎ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﻓﻬﻮ ﺭﺿﺎ ﺍﻷﺻﻔﻴﺎﺀ‪ ،‬ﻭﻳﻠﺨﺺ ﺑــ"ﺍﻟﺮﺿـﺎ‬ ‫ﺑﺮﺿﺎﻩ ﺗﻌﺎﱃ"‪.‬‬ ‫ﻓﻤ‪‬ﻦ ‪‬ﺷﺮ‪‬ﻑ ‪‬ﺬﺍ ﺍﳌﻘﺎﻡ ﻓﻼ ﻏﻴﻆ ﻭﻻ ﺳﺨﻂ ﻷﺟﻞ ﻧﻔـﺴﻪ‪ ،‬ﻭﻻ ﺷـﻌﻮﺭ‬ ‫ﺑﺎﻟﻔﺮﺡ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻷﺟﻞ ﻧﻔﺴﻪ‪ ،‬ﺑﻞ ﻳﻌﻴﺶ ﰲ ﺃﺫﻭﺍﻕ ﻭﻟﺬﺍﺋﺬ ﺍﻟﻔﻨـﺎﺀ ﰲ ﺭﺑـﻪ‪،‬‬ ‫ﻣﺘﺨﻠﻴﹰﺎ ﻋﻦ ﻣﺸﺎﻋﺮﻩ ﻭﺃﻓﻜﺎﺭﻩ ﻭﺭﻏﺒﺎﺗﻪ‪.‬‬ ‫ﻓﺎﻟﺮﺿﺎ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪ ،‬ﻓﺮﺽ‪ ،‬ﻹﻧﻪ ﺇﺭﺍﺩﻱ ﻭﻳﻔﻴﺪ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻛﺬﺍ ﻣﺒﺪﺃ‬ ‫ﰲ ﺳﺒﻴﻞ ﺍﻟﻘﺮﺑﺔ ﺇﱃ ﺍﷲ‪ ..‬ﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻮ ﲟﺜﺎﺑﺔ ﻭﺍﺟﺐ‪ ،‬ﺇﺫ ﻫـﻮ ﺩﻭﺍﻡ ﺍﳌﺮﺗﺒـﺔ‬ ‫ﺍﻷﻭﱃ ﻭﺃﺳﺎﺱ ﺍﳌﺮﺗﺒﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺮﺑﺔ‪ ..‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻓﻬﻮ ﻫﺒﺔ ﺇﳍﻴـﺔ‬ ‫ﺃﻛﺜﺮ ﳑﺎ ﻫﻮ ﻛﺴﱯ‪ ،‬ﻭ ‪‬ﻋﺪ‪ ‬ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ﺍﻟﱵ ﻫﻲ ﻋﲔ ﺍﻟﻘﺮﺑﺔ‪.‬‬ ‫ﻭﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻷﺧﲑﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺎﺕ ﺗﻀﻢ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴـﺔ‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻷﻥ ﺍﻷﺻﻞ ﻭﺍﻷﺳﺎﺱ ﻫﻮ ﻛﻮﻥ ﺍﻟﻌﺒﺪ ﰲ ﻃﺮﻳﻖ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﺍﻟﻌـﻴﺶ ﰲ‬ ‫ﺟﻮ ﺍﻟﺮﺿﺎ‪ .‬ﺃﻣﺎ ﺍﻟﺘﻜﺎﻣﻞ ﻣﻊ ﺍﻟﺮﺿﺎ ﻭﺍﻟﺘﺤﻮﻝ ﺇﱃ ﺍﻟﺮﺿﺎ ﻓﻬﻮ ﻧﺘﻴﺠـﺔ ﻭﲦـﺮﺓ‪.‬‬ ‫‪١٧٨‬‬


‫ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ ﺇﻥ ﺍﳌﺮﺗﺒﺘﲔ ﺍﻷﻭﻟﻴﲔ ﻣﺘﻌﻠﻘﺘﺎﻥ ﺑﺄﲰﺎﺀ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ‪ ،‬ﺃﻣﺎ ﺍﻟﺜﺎﻟﺜﺔ‬ ‫ﻓﻤﺘﻌﻠﻘﺔ ﲟﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﺛﻮﺍﺏ ﻭﺟﺰﺍﺀ ﻭﲡﻞ ﻭﻭﺍﺭﺩﺍﺕ ﻭﻣﻘﺎﺑﻠﺔ‪ .‬ﻭﺍﻋﺘﻘـﺪ‬ ‫ﺸ ‪‬ﻲ ‪‬ﺭﺑ‪ ‬ﻪ‪‬‬ ‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﺧ ِ‬ ‫ﷲ ‪‬ﻋ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭﺿ‪‬ﻮﺍ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﹶﺫِﻟ ‪‬‬ ‫ﺿ ‪‬ﻲ ﺍ ُ‬ ‫ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﻨﲑﺓ‪  :‬ﺭ ِ‬ ‫)ﺍﻟﺒﻴﻨـﺔ‪ (٨:‬ﺗﺸﲑ ﺇﱃ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻣﻌﹰﺎ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﻧﻔﺴﻬﺎ ﻳﺒﻴﻨﻬﺎ ﺍﻟﺮﺳـﻮﻝ‬ ‫ﷲ ‪‬ﺭﺑ‪‬ـﺎ‬ ‫ﻕ ﹶﻃ ‪‬ﻌ ‪‬ﻢ ﺍﻹﳝ‪‬ﺎ ِﻥ ﻣ‪‬ـ ‪‬ﻦ ‪‬ﺭﺿِـ ‪‬ﻲ ﺑِـﺎ ِ‬ ‫ﺍﻟﻜﺮﱘ ‪ ‬ﰲ ﺣﺪﻳﺜﻪ ﺍﻟﺸﺮﻳﻒ‪) :‬ﺫﹶﺍ ‪‬‬ ‫)‪(١‬‬ ‫ﺤ ‪‬ﻤ ٍﺪ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ(‪.‬‬ ‫‪‬ﻭﺑِﺎﻹ ‪‬ﺳﻼ ِﻡ ﺩِﻳﻨ‪‬ﺎ ‪‬ﻭِﺑﻤ‪ ‬‬ ‫ﻭﻧﺮﻯ ﺃﻧﻪ ﺑﺎﳌﻼﺣﻈﺎﺕ ﺍﻵﺗﻴﺔ ﳝﻜﻦ ﺗﻐﺬﻳﺔ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻔﻜﺮ ﻟﺒﻠﻮﻍ ﺍﻟﺮﺿـﺎ‬ ‫ﺑﺎﻟﺸﻌﻮﺭ ﻭﺍﻟﻔﻜﺮ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﺗﺬﻟﻞ ﺑﻌﺾ ﺻﻌﻮﺑﺎﺕ ﻭﻣﺸﻘﺎﺕ ﻫـﺬﺍ ﺍﻟﻄﺮﻳـﻖ‬ ‫ﺍﻟﻌﺴﲑ‪ ،‬ﻭﳝﻜﻦ ﺗﻌﺪﻳﻞ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﳉﺴﻤﺎﻧﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ﺇﱃ ﺣﺪ ﻣﺎ‪:‬‬ ‫• ﺍﻹﻧﺴﺎﻥ ﺃﻣﺎﻡ ﺗﻘﺪﻳﺮ ﻭﲡﻠﻴﺎﺕ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﻫﻮ ﺇ ﹼﻻ ﳕﻮﺫﺝ ﻭﺻﻮﺭﺓ ﻟﻴﺲ‬ ‫ﻟﻪ ﺣﻖ ﺍﻟﺘﺪﺧﻞ ﻓﻴﻤﺎ ﺗﻌﻬ‪‬ﺪ ﺑﻪ ﻣﻦ ﺩﻭﺭ ﻳﺆﺩﻳﻪ ﻻ ﰲ ﻛﻴﻔﻴﺘﻪ ﻭﻻ ﰲ ﺷﻜﻠﻪ‪.‬‬ ‫• ﻛﻞ ﻣﺎ ﻳﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ﹸﻗ ِﺪّﺭ ﻭﻓﻖ ﻣﻴﻮﻟﻪ ﻛﺸﺮﻁ ﻋﺎﺩﻱ‪ ،‬ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ‬ ‫ﺗﺒﺪﻳﻠﻪ ﺇ ﹼﻻ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫• ﺍﻻﻧﺴﺎﻥ ﺑﻜﻞ ﻣﺎ ﳝﻠﻚ ﻋﺒﺪ ﷲ ﻭﻣ‪‬ﻠﻜﻪ‪ ،‬ﻓﻼ ﻳﺘﺪﺧﻞ ﺍﻟﻌﺒﺪ ﰲ ﺗﺼﺮﻓﺎﺕ ﺳﻴﺪﻩ‪.‬‬ ‫• ﺇﻥ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﳛﺐ ﺍﷲ ﺣﻖ ﺍﳊﺐ‪ ،‬ﻋﻠﻴﻪ ﺃﻥ ﻳﻬﺶ ﲟﺎ ﻳﺮﺩ ﻣﻨﻪ ﺯﻫﺮ ﹰﺓ‬ ‫ﻛﺎﻧﺖ ﺃﻡ ﺷﻮﻛ ﹰﺔ‪.‬‬ ‫• ﻗﺪ ﻻ ﻳﺪﺭﻙ ﺍﻹﻧﺴﺎﻥ ﻧﺘﺎﺋﺞ ﻣﺎ ﻳﺼﻴﺒﻪ‪ ،‬ﻟﻌﻞ ﻓﻴﻪ ﻣﺼﺎﱀ ﻛـﺜﲑﺓ ﺗـﺴﻊ‬ ‫ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺻﺮﳛﺔ ﰲ ﻫﺬﺍ ‪ ‬ﻭ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﺗ ﹾﻜ ‪‬ﺮﻫ‪‬ﻮﹾﺍ ‪‬ﺷ‪‬ﻴﺌﹰﺎ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ‬ ‫‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ‪٥٦ ،‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٢٠٨/١‬‬

‫‪١٧٩‬‬


‫ﷲ ‪‬ﻳ ‪‬ﻌﻠﹶـ ‪‬ﻢ ‪‬ﻭﺃﹶﻧـﺘ‪ ‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ـﻮ ﹶﻥ‪‬‬ ‫ﺤﺒ‪‬ﻮﹾﺍ ‪‬ﺷ‪‬ﻴﹰﺌﺎ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺷﺮ‪ ‬ﹶﻟﻜﹸـ ‪‬ﻢ ﻭ‪‬ﺍ ُ‬ ‫‪‬ﻭ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﺗ ِ‬ ‫)ﺍﻟﺒﻘﺮﺓ‪.(٢١٦:‬‬

‫• ﺍﳌﺴﻠﻢ ﻫﻮ ﻣﻦ ﺍﺳﺘﺴﻠﻢ ﷲ‪ ،‬ﻟﺬﺍ ﺳﺨﻄﻪ ﻋﻠﻰ ﺇﺟﺮﺍﺀﺍﺗﻪ ﺗﻌﺎﱃ ﻏـﲑ ﻭﺍﺭﺩ‬ ‫ﺇﻃﻼﻗﹰﺎ‪.‬‬ ‫• ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺍﳌﺆﻣﻦ ﺇﻧﺴﺎﻥ ﳛﺴﻦ ﺍﻟﻈﻦ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻓﻜﻴﻒ ﻳﺴﺨﻂ ﻋﻠـﻰ‬ ‫ﺇﺟﺮﺍﺀﺍﺕ ﺭﺑﻪ ﻓﻴﺴﻲﺀ ﺍﻟﻈﻦ ﻭﻫﻮ ﺍﳌﺄﻣﻮﺭ ﲝﺴﻦ ﺍﻟﻈﻦ‪.‬‬ ‫• ﺍﻟﺮﺅﻳﺔ ﺍﳊﺴﻨﺔ‪ ،‬ﻭﺍﻟﺮﻭﻳ‪‬ﺔ ﺍﳊﺴﻨﺔ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﳊﺴﻦ ﲡﺎﻩ ﻣﺎ ﻳﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻣﻦ ﺍﻟﻘﺪ‪‬ﺭ ﲤﻸ ﺟﻮﺍﳓﻪ ﺑﺎﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻻﻧﺸﺮﺍﺡ‪.‬‬ ‫• ﻟﺌﻦ ﻛﺎﻥ ﺇﻳﻔﺎﺀ ﺣﻖ ﺍﳌﺴﺆﻭﻟﻴﺎﺕ ﺍﻟﱵ ﻋﻠﻴﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻭ ﺍﳌـﺴﺎﺋﻞ ﺍﻟـﱵ‬ ‫ﻧﺘﻌﺮﺽ ﺇﻟﻴﻬﺎ‪ ،‬ﻳﺸﻜﻞ ﺃﺳﺎﺳﹰﺎ ﳊﻴﺎﺗﻨﺎ ﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﺃﻻ ﻳﻨﺒﻐﻲ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﺠﺰﻫﺎ ﺣﺒﹰﺎ‬ ‫ﻭﻛﺮﺍﻣﺔ ﻛﻤﺎ ﻧﻨﺠﺰ ﻭﺍﺟﺐ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺮﺑﻴﺔ ؟‬ ‫• ﺇﻥ ﺭﺿﺎ ﺍﻟﻌﺒﺪ ﲟﺎ ﻳﺮﺩ ﻣﻦ ﺭﺑﻪ‪ ،‬ﻳﻌﲏ ﺭﺿﺎ ﺍﻟﺮﺏ ﻋﻨﻪ‪.‬‬ ‫• ﺇﻥ ﺍﻟﻌﻴﺶ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﻣﻊ ﺍﻟﺮﺿﺎ ﺣﻴﺚ ﺩﺍﺭ ﻳﺬﻳﻘﻨﺎ ﻧﺸﻮﺓ ﺍﳉﻨﺎﻥ ﻭﻟﻮ ﻛﻨﺎ‬ ‫ﻣﻦ ﺣﻴﺚ ﻣﺸﺎﻋﺮﻧﺎ ﰲ ﺟﻬﻨﻢ‪ ،‬ﰲ ﺣﲔ ﺍﻻﻧـﺰﻋﺎﺝ ﲡﺎﻩ ﺭﺑﻮﺑﻴﺘﻪ ﺗﻌﺎﱃ ﻳﺴﺒﺐ‬ ‫ﺍﻟﻐﻢ ﻭﺍﻟﻜﺪﺭ ﻭﺍﻟﺘﺸﺘﺖ‪.‬‬ ‫• ﲢﺮﻱ ﺍﻟﺮﺿﺎ ﻭﺃﺳﺒﺎﺑﻪ‪ ،‬ﺩﻋﻮﺓ ﻻ ﺗ‪‬ﺮ ‪‬ﺩ ﻟﻺﻣﺪﺍﺩﺍﺕ ﺍﻹﳍﻴﺔ‪.‬‬ ‫• ﺇﻥ ﻛﺎﻥ ﻏﻞ ﺍﻟﻘﻠﻮﺏ ﻭﻏﺶ ﺍﻟﻨﺎﺱ‪ ،‬ﺳـﻮﺀ ﺃﺩﺏ ﲡـﺎﻫﻬﻢ‪ ،‬ﻓﻜﻴـﻒ‬ ‫ﺑﺎﺳﺘﺸﻌﺎﺭﻩ ﻣﻊ ﺇﺟﺮﺍﺀﺍﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ؟ ﺇﻧﻪ ﺫﻧﺐ ﻻ ﻳﻐﺘﻔﺮ‪ ،‬ﻭﻻ ﻳﺴﻤﺢ ﺃﺩﺑﻨـﺎ‬ ‫ﺍﻟﺘﻌﺒﲑ ﻋﻨﻪ‪.‬‬ ‫‪١٨٠‬‬


‫• ﺇﻥ ﺍﻟﺮﺿﺎ ﺑﺘﺠﻠﻴﺎﺕ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﻗﺪﺭﻩ‪ ،‬ﺃﻫﻢ ﻭﺳﻴﻠﺔ ﻟﻠﺴﻌﺎﺩﺓ‪ ،‬ﻳﻨـﻮﺭ‬ ‫ﻫﺬﺍ‪ ،‬ﺍﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ ‪ِ ) :‬ﻣ ‪‬ﻦ ‪‬ﺳﻌ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﺑ‪‬ـ ِﻦ ﺁ ‪‬ﺩ ‪‬ﻡ‬ ‫ﷲ ‪‬ﻭ ِﻣ ‪‬ﻦ ِﺷ ﹾﻘ ‪‬ﻮ ِﺓ ﺍﺑ‪‬ـ ِﻦ‬ ‫ﷲ ‪‬ﻭ ِﻣ ‪‬ﻦ ِﺷ ﹾﻘ ‪‬ﻮ ِﺓ ﺍ‪‬ﺑ ِﻦ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﺗ ‪‬ﺮﻛﹸﻪ‪ ‬ﺍ ‪‬ﺳِﺘﺨ‪‬ﺎ ‪‬ﺭ ﹶﺓ ﺍ ِ‬ ‫ِﺭﺿ‪‬ﺎ ‪‬ﻩ ِﺑﻤ‪‬ﺎ ﹶﻗﻀ‪‬ﺎ ‪‬ﻩ ﺍ ُ‬ ‫)‪(١‬‬ ‫ﷲ(‪.‬‬ ‫ﺨﻄﹸﻪ‪ِ ‬ﺑﻤ‪‬ﺎ ﹶﻗﻀ‪‬ﻰ ﺍ ُ‬ ‫ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﺳ ‪‬‬ ‫• ﺇﻥ ﺍﺳﺘﺸﻌﺎﺭ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺮﺿﺎ ﻭﺍﻻﻧﺸﺮﺍﺡ ﺑﺈﺟﺮﺍﺀﺍﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﳝـﻸ‬ ‫ﻗﻠﺒﻪ ﺑﻨﺴﺎﺋﻢ ﺇﳍﻴﺔ ﺳﺎﻣﻴﺔ )ﻻﻫﻮﺗﻴﺔ(‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺴﺨﻂ ﳝﻸﻩ ﺑﺄﻭﻫﺎﻡ ﺷﻴﻄﺎﻧﻴﺔ‪.‬‬ ‫• ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﻓﻠﻚ ﺍﻟﺮﺿﺎ‪ ،‬ﻛﺄ‪‬ﻢ ﳚﻌﻠﻮﻥ ﻣﻦ ﺃﻋﻤﺎﺭﻫﻢ ﻧﺴﻴﺠﹰﺎ‬ ‫ﺭﺍﺋﻌﹰﺎ ﻟﻠﺸﻜﺮ‪ .‬ﺑﻴﻨﻤﺎ ﺍﳌﺘﺬﻣﺮﻭﻥ ﺑﻌﺪﻡ ﺍﻟﺮﺿﺎ ﻳﺴﺤﻘﻮﻥ ﺣﱴ ﺃﻓﻀﻞ ﺃﻋﻤﺎﳍﻢ ﺑﲔ‬ ‫ﺭﺣﻰ ﺍﻟﻜﻔﺮﺍﻥ ﻓﺘﺬﻫﺐ ﻫﺒﺎ ًﺀ ﻣﻨﺜﻮﺭﹰﺍ‪.‬‬ ‫• ﺇﻥ ﻋﺪﻡ ﺍﻟﺮﺿﺎ ﻭﺍﻟﺴﺨﻂ ﻋﻠﻰ ﺇﺟﺮﺍﺀﺍﺕ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻣﻦ ﺃﻛﺜﺮ ﻣﻨﺎﻓﺬ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺗﺄﺛﲑﹰﺍ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻠﹼﻤﺎ ﻳﻨﺠﻮ ﻣﻨﻪ ﻣ‪‬ﻦ ﻛﺎﻥ ﰲ ﻣﺜﻞ ﻫـﺬﻩ ﺍﳊﺎﻟـﺔ‬ ‫ﺍﻟﻨﻔﺴﻴﺔ‪.‬‬ ‫• ﻛﻔﻰ ﺑﻚ ﺷﺮﻓﹰﺎ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻳﺸﺎﺭﻛﻮﻧﻚ ﰲ ﺭﺿﺎﻙ ﻭﺍﻧﺸﺮﺍﺣﻚ‬ ‫ﲟﻌﺎﻣﻼﺕ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻣﻌﻚ‪.‬‬ ‫• ﺍﻟﺮﺍﺿﻲ ﻳﻌﲏ ﻣﺘ‪‬ﺒﻊ ﺍﳍﺪﻯ‪ ،‬ﻭﺍﻟﺴﺎﺧﻂ ﻳﻌﲏ ﻣﺘ‪‬ﺒﻊ ﺍﳍﻮﻯ‪.‬‬ ‫• ﺍﻟﺮﺍﺿﻲ ﲝﻜﻢ ﺍﷲ ﻟﻨﺎ ﻳﻌﲏ ﺗﻔﻀﻴﻞ ﺇﺭﺍﺩﺗـﻪ ﺳـﺒﺤﺎﻧﻪ ﻋﻠـﻰ ﺇﺭﺍﺩﺗﻨـﺎ‬ ‫ﻉ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻮﺟﻪ ﺍﳌﺨﺎﻟﻒ ؟!‬ ‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻓﻬﻞ ﻣﻦ ﺩﺍ ٍ‬ ‫• ﺇﻥ ﲨﻴﻊ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﲦﺮﺍﺕ ﻣﺸﺎﺗﻞ ﺍﻟﺮﺿﺎ‪ ،‬ﺑﻴﻨﻤـﺎ ﺍﳌﻌﺎﺻـﻲ‬ ‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﻘﺪﺭ ‪١٥‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.١٦٨/١‬‬

‫‪١٨١‬‬


‫ﲦﺮﺍﺕ ﺍﳊﺮﻣﺎﻥ ﻣﻨﻪ‪.‬‬ ‫• ﺍﻟﺮﺿﺎ ﻳﻨﻘﺬ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳋﺼﺎﻡ ﺍﻟﺪﺍﺧﻠﻲ ﻣﻊ ﺭﺑﻪ‪ .‬ﻭﻏﲏ ﻋﻦ ﺍﻟﺒﻴﺎﻥ ﻣـﺎ‬ ‫ﰲ ﺫﻟﻚ ﻣﻦ ﺳﻮﺀ ﺃﺩﺏ‪.‬‬ ‫• ﺇﻥ ﺷﻌﻮﺭ ﺍﻟﺮﺿﺎ ﺑﺎﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺗﻌﺒﲑ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﻟﺘﻮﻗﲑ ﻟﻪ ﻟﻘﻮﻟـﻪ‬ ‫‪ ): ‬ﻋ ‪‬ﺪ ﹲﻝ ِﻓ ‪‬ﻲ ﹶﻗﻀ‪‬ﺎﺅ‪ ‬ﻙ(‪.‬‬

‫)‪(١‬‬

‫• ﺃﻭﻝ ﻋﺼﻴﺎﻥ ﷲ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﺑﺪﺃ ﺑﻌﺪﻡ ﺭﺿﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻤ‪‬ﺎ ﻫﻮ ﻣﻘﺪ‪‬ﺭ ﻟﻪ‪.‬‬ ‫• ﻻ ﻣﺮﺗﺒﺔ ﺃﻋﻠﻰ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﻣﺮﺗﺒﺔ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﺮﺗﺒﺔ ﺗﻔﻮﻗﻬﺎ‬ ‫ﻷﻧﺰﻝ ﺍﷲ ﳏﺒﻴﻪ ﻓﻴﻬﺎ ﺑﻌﺪ ﻧﻴﻠﻬﻢ "ﺍﳊﺴﲎ"‪ .‬ﺑﻴﻨﻤﺎ ﺍﻟﻨﻌﻤﺔ ﺍﳋﺎﻟﺪﺓ ﺍﻟﱵ ﻻ ‪‬ﺎﻳﺔ ﳍـﺎ‬ ‫ﻚ ﻫ‪ ‬ﻮ ﺍﹾﻟ ﹶﻔ ‪‬ﻮ ‪‬ﺯ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ‪) ‬ﺍﻟﺘﻮﺑﺔ‪.(٧٢:‬‬ ‫ﷲ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ‬ﹶﺫِﻟ ‪‬‬ ‫ﺿﻮ‪‬ﺍ ﹲﻥ ِﻣ ‪‬ﻦ ﺍ ِ‬ ‫ﻫﻲ ‪ ‬ﻭ ِﺭ ‪‬‬ ‫• ﺍﻟﺮﺿﺎ ﺑﲏ ﻋﻠﻰ ﺃﺳﺲ ﻣﻬﻤﺔ ﻟﻠﺪﻳﻦ‪ ،‬ﺇﺫ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭﺗﺮﻓـﺮﻑ‬ ‫ﺣﻘﻴﻘﺘ‪‬ﻪ ﺑﺄﺟﻨﺤﺔ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻳﻨﺎﻝ ﻟ‪‬ﺒﻪ ﺍﳋﻠﻮﺩ ﺑﺎﶈﺒﺔ‪ ،‬ﻭﲬﲑﺗ‪‬ـﻪ ﺷـﺎﻫﺪﺓ ﺍﻟﻮﻓـﺎﺀ‬ ‫ﺍﻟﺼﺎﺩﻕ ﻭﺑﻴﺎﻥ ﻓﻌﻠﻲ ﻟﻠﺸﻜﺮ‪.‬‬ ‫• ﺍﻟﺮﺿﺎ ﻣﺼﻌﺪ ﺳﺤﺮﻱ ﻳﺮﻓـﻊ ﺍﻹﻧـﺴﺎﻥ ﰲ ﺩﻓﻌـﺔ ﻭﺍﺣـﺪﺓ ﺇﱃ ﺃﻭﺝ‬ ‫ﺍﻟﻜﻤﺎﻻﺕ‪ ،‬ﻓﺎﻟﺬﻳﻦ ﺍﺳﺘﻘﻠﹼﻮﻩ ﻳﺼﻠﻮﻥ ﻫﺪﻓﻬﻢ ﺑﺴﺮﻋﺔ ﺗﻔﻮﻕ ﺍﻟﺰﻣﺎﻥ‪.‬‬ ‫• ﺍﶈﺒﺔ‪ ،‬ﺍﻹﺧﻼﺹ‪ ،‬ﺍﻹﻧﺎﺑﺔ‪ ،‬ﺍﻷﻭﺑﺔ ﺯﻫﺮﺍﺕ ﻳﺎﻧﻌﺎﺕ ﻋﻠﻰ ﺳﻔﻮﺡ ﺍﻟﺮﺿـﺎ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻌﺒﺚ ﺍﻟﺒﺤﺚ ﻋﻦ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﰲ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﱂ ﺗﻨﻘﻄﻊ ﺇﱃ ﺭﺿـﺎﻩ‬ ‫ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﺇﻥ ﺟﺰﺍﺀ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗ‪‬ﺆﺩ‪‬ﻯ ﺑﺎﳊﻮﺍﺱ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ ،‬ﻗﻠﻴﻞ ﺣﱴ ﻟﻮ ﺗﻀﺎﻋﻔﺖ ﺗﻠﻚ‬ ‫ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻷﻥ ﺍﻟﻜﻤﻴﺔ ﲢﺴﺐ ﺑﻘﻮﺍﻟﺐ‪ .‬ﺑﻴﻨﻤﺎ ﺟﺰﺍﺀ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻘﻠﺒﻴﺔ ﻛﺎﻟﺮﺿﺎ ﻭﻣـﺎ‬ ‫‪ (١‬ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٣٩١،٤٥٢/١‬‬

‫‪١٨٢‬‬


‫ﻓﻴﻪ ﺑ‪‬ﻌﺪ ﺍﻟﺮﺿﺎ ﻳﺘﻨﺎﺳﺐ ﻃﺮﺩﻳﹰﺎ ﻣﻊ ﻭﺳﻌﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻬﻮ ﻓﻮﻕ ﺍﻟﺘﺼﻮﺭﺍﺕ‪.‬‬ ‫ﺍﻟﺮﺿﺎ ﺃﻋﻈﻢ ﻣﺮﺗﺒﺔ ﻋﻨﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺃﺭﻗﻰ ﻣﺎ ﻓﻴﻬﺎ ﻫﻲ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺘﺮﻛﺔ‬ ‫ﳌﻦ ﻫﻢ ﰲ ﺃﺭﻓﻊ ﻣﻘﺎﻡ‪ .‬ﻓﺎﳋﻂ ﺍﻟﻮﺍﺻﻞ ﻣﻦ ﺳﻴﺪ ﺍﻷﻧﺎﻡ ‪ ‬ﺇﱃ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﺧﺮﻳﻦ‬ ‫)ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ( ﻭﻣﻨﻬﻢ ﺇﱃ ﺍﻷﺻﻔﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ‪ ..‬ﲨﻴﻊ ﻫﺆﻻﺀ ﺍﻷﻓﺬﺍﺫ ﺑﻠﻐـﻮﺍ‬ ‫ﺗﺼﻔﻴﺎﺕ ﺍﻟﺘﺴﺎﺑﻖ ﺍﻷﺧﲑﺓ ﻓﻴﺘﻨﺎﻓﺴﻮﻥ ﰲ ﺍﻹﺧــﻼﺹ ﻭﺍﻟـﻴﻘﲔ ﻭﺍﻟﺘﻮﻛـﻞ‬ ‫ﻭﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺘﻔﻮﻳﺾ ﻟﺒﻠﻮﻍ ﺍﳍـﺪﻑ‪.‬‬ ‫ﻓﻜﻢ ﺭﻛﺒﻮﺍ ﺃﻛﺘﺎﻑ ﺍﻟﺸﺪﺍﺋﺪ ﻭﻛﻢ ﲢﻤ‪‬ﻠﻮﺍ ﺍﻟـﺼﻌﺎﺏ ﻭﺍﻷﻫـﻮﺍﻝ ﻭﻛـﻢ‬ ‫ﺍﻗﺘﺤﻤﻮﺍ ﻏﻤﺮﺍﺕ ﺃ‪‬ﺎﺭ ﺍﻟﺪﻣﺎﺀ ﻭﺍﳉﺮﻭﺡ ﺑﻠﻮﻏﹰﺎ ﺇﱃ ﻫﺬﺍ ﺍﳍﺪﻑ!‬ ‫ﻓﻬﺬﻩ ﺃ‪‬ﻧﺎﺕ ﻣﻜﺎﺑﺪ ﻣﻨﻘﻄﻊ ﺇﱃ ﺍﻟﺮﺿﺎ‪:‬‬ ‫ﻱ ‪‬ﺗـﻮ ِﺯ ‪‬ﺩ ‪‬ﻭﻟﹶﺖ ‪‬ﺧﻮ‪‬ﺑﺘ‪‬ﺮ‬ ‫ﹶﺍﻱ ‪‬ﺟﻔﹶﺎ ِ‬ ‫ﺤﺒ‪‬ﻮ‪‬ﺑ‪‬ﺘ ‪‬ﺮ‬ ‫ﻭ‪‬ﺍ‪‬ﻧِﺘﻘﹶﺎ ِﻡ ‪‬ﺗـﻮ ِﺯ ‪‬ﺟـﺎ ﹾﻥ ‪‬ﻣ ‪‬‬ ‫ﺶ ‪‬ﺑﺠِﺪ‬ ‫ﻋ‪‬ﺎ ِﺷﻘﹶﻢ ‪‬ﺑ ‪‬ﺮﻗﹶﻬ ‪‬ﺮ ‪‬ﻭ ﺑ‪‬ﺮ ﹸﻟ ﹾﻄ ﹶﻔ ‪‬‬ ‫)‪(١‬‬ ‫ﺑ‪‬ﻮ ﺍﻟ ‪‬ﻌﺠ‪‬ﺐ ﻣ‪‬ﻦ ﻋ‪‬ﺎ ِﺷ ِﻖ ‪‬ﻫ ‪‬ﺮ ﺍِﻳ ‪‬ﻦ ﺩ‪‬ﻭﺿِﺪ‬ ‫ﺴﺘ‪‬ﺎﻥ ‪‬ﺭﻭ‪‬ﻡ‬ ‫ﻭ‪‬ﺍﷲ ﹶﺍ ‪‬ﺭ ﺯِﻳ ‪‬ﻦ ﺧ‪‬ﺎﺭ ‪‬ﺩ ‪‬ﺭ ‪‬ﺑ ‪‬‬ ‫ﺐ ﻧ‪‬ﺎ ﹶﻻ ﹾﻥ ‪‬ﺷ ‪‬ﻮ ‪‬ﻡ‬ ‫ﭽﻮ ‪‬ﺑ ﹾﻠﺒ‪‬ﻞ ﺯِﻳ ‪‬ﻦ ‪‬ﺳ‪‬ﺒ ‪‬‬ ‫‪‬ﻫ ‪‬ﻤ ‪‬‬ ‫ﺐ ﺑ‪‬ﻠﺒ‪‬ﻞ ﻛِﻪ ‪‬ﺑ ﹶﻜﺸ‪‬ﺎ‪‬ﻳ ‪‬ﺪ ‪‬ﺩﻫ‪‬ﺎ ﹾﻥ‬ ‫ﺠ ‪‬‬ ‫ﺍِﻳ ‪‬ﻦ ‪‬ﻋ ‪‬‬ ‫)‪(٢‬‬ ‫ﺴﺘ‪‬ﺎﻥ‬ ‫ﺗ‪‬ﺎﺧ‪‬ﻮ ‪‬ﺭ ‪‬ﺩ ﺍﻭ ﺧ‪‬ﺎ ‪‬ﺭ ﺭﺍ ﺑ‪‬ﺎ ﹸﮔِﻠ ‪‬‬ ‫ﺐ ﻣـﻦ‬ ‫"ﺃﻳﻬﺎ ﺍﳊﺒﻴﺐ‪ ،‬ﺟﻔﺎﺅﻙ ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﳉﺎﻩ‪ ،‬ﻭﺍﻧﺘﻘﺎﻣﻚ ﺃﺣ ‪‬‬ ‫‪ (١‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/١‬ﺹ‪/٧٧‬ﺏ‪.١٥٦٦‬‬ ‫‪ (٢‬ﻣﺜﻨﻮﻱ ﻣﻌﻨﻮﻱ ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ )ﻓﺎﺭﺳﻲ( ﺝ‪/١‬ﺹ‪/٧٧‬ﺏ‪.١٥٧٠‬‬

‫‪١٨٣‬‬


‫ﺍﻟﺮﻭﺡ‪ ..‬ﻭﺇﱐ ﻟﺸﺪﻳﺪ ﺍﻟﻌﺸﻖ ﻟﻘﻬﺮﻩ ﻭﻟﻄﻔﻪ‪ ،‬ﻓﻤﺎ ﺃﻋﺠﺐ ﺃﻧﲏ ﻋﺎﺷﻖ ﺍﻷﺿﺪﺍﺩ‪..‬‬ ‫ﻓﻮﺍﷲ ﻟﻮ ﺭﺣﻠﺖ ﻣﻦ ﺷﻮﻙ ﺍﻟﺒﻼﺀ ﻫﺬﻩ ﺇﱃ ﺑﺴﺘﺎﻥ ﺍﻟﺼﻔﺎﺀ ﺳﺄﻧﻮﺡ ﻛﺎﻟﺒﻠﺒﻞ‪ ،‬ﻓﻴﺎ‬ ‫ﻋﺠﺒﺎ ﻛﻠﻤﺎ ﻓﺘﺢ ﺍﻟﺒﻠﺒﻞ ﻓﻤﻪ ﻗﺎﻝ‪ :‬ﺷﻮﻙ‪ ..‬ﺑﺴﺘﺎﻥ‪.‬‬ ‫ﻭﻟﻠﺸﺎﻋﺮ ﺍﳊﺮﻭﰲ "ﻧﺴﻴﻤﻲ" ﻗﻮﻝ ﲨﻴﻞ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ‪:‬‬ ‫ﻻ ﺃﺗﺮﺍﺟﻊ ﻋﻨﻚ ﺃﻳﻬﺎ ﺍﳊﺒﻴﺐ‬ ‫ﻓﺄﻧﺎ ﺍﻟﻌﺎﺷﻖ ﺍﳌﻜﺎﺑﺪ‬ ‫ﺖ ﻗﻠﱯ ﺇﺭﺑﺎ ﻻ ﺃﺗﺮﺍﺟﻊ ﻋﻨﻚ‬ ‫ﻭﻟﻮ ﻗﻄﻌ ‪‬‬ ‫ﻭﻟﻮ ﺷﻘﻮﱐ ﻛﺰﻛﺮﻳﺎ ﻣﻦ ﺍﻟﺮﺃﺱ ﺇﱃ ﺃﲬﺺ ﺍﻟﻘﺪﻡ‬ ‫ﺖ ﺃﻳﻬﺎ ﺍﻟﻨﺠﺎﺭ ﰲ ﻣﻔﺮﻕ ﺭﺃﺳﻲ ﺍﳌﻨﺸﺎﺭ ﻻ ﺃﺗﺮﺍﺟﻊ ﻋﻨﻚ‬ ‫ﻭﻟﻮ ﻭﺿﻌ ‪‬‬ ‫ﻭﻟﻮ ﺣﺮﻗﻮﱐ ﻭﻧﺎﺩﻭﺍ ﺭﻣﺎﺩﻱ ﻣﻦ ﺍﻟﻨﺎﺭ‬ ‫ﻻ ﺃﺗﺮﺍﺟﻊ ﻋﻨﻚ ﺃﻳﻬﺎ ﺍﻟﺴﺘﺎﺭ‪.‬‬ ‫ﻧﻌﻢ ﺇﻥ ﻣﻘﺎﻡ ﺍﻟﺮﺿﺎ ﻣﻘﺎﻡ ﻓﻮﻕ ﻣﻘﺎﻡ ﺍﳉﻤﻊ ﻭﺍﻟﻔﺮﻕ‪ ،‬ﺇﺫ ﺃﻧﻔﺎﺱ ﻫﺬﺍ ﺍﳌﻘـﺎﻡ‬ ‫ﻫﻲ‪" :‬ﻃﺎﺏ ﻗﻬ ‪‬ﺮﻙ ﻛﻤﺎ ﻃﺎﺏ ﻟﻄ ﹸﻔﻚ"‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﻭﻓﻘﻨﺎ ﺇﱃ ﻣﺎ ﲢﺐ ﻭﺗﺮﺿﻰ‪ ،‬ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ‬ ‫ﺳﻴﺪ ﺍﳌﺮﺿﻴﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﳌﺨﹶﻠﺼﲔ‪ .‬ﺁﻣﲔ‬

‫‪١٨٤‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻻﻧﺒﺴﺎﻁ ﻫﻮ ﺍﻟﺘﻮﺳﻊ‪ ،‬ﺍﻻﻧﺘﺸﺎﺭ‪ ،‬ﺍﻟﺘﻌﻤﻖ ﰲ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﺍﺳﺘﻌﻼﺀ ﺍﳌﺮﺀ ﻋﻠـﻰ‬ ‫ﻃﺒﺎﺋﻌﻪ‪ .‬ﻭﻟﺪﻯ ﺃﺭﺑﺎﺑﻪ‪ :‬ﺍﻧﻔﺘﺎﺡ ﺍﻟﻘﻠﺐ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻭﺇﺭﺿﺎﺅﻫﻢ‪ ،‬ﺑﻄﻴﺐ ﺍﻟﻠـﺴﺎﻥ‬ ‫ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ‪ ،‬ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﳊﺪﻭﺩ ﺍﻟﺸﺮﻋﻴﺔ‪ ..‬ﻭﻣﻦ ﺣﻴﺚ ﺍﻟﻌﻼﻗـﺔ ﻣـﻊ ﺍﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻫﻮ ﻫﻴﻤﻨﺔ ﺣﺎﻟﺔ ﻣﻦ ﻣﺰﻳﺞ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻋﻠﻰ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ ﲝﻴﺚ‬ ‫ﺇﻥ ﺫﻭﻱ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻮﺍﺻﻠﺔ ﺇﱃ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ‪ ،‬ﻳﻜﺘﻤـﻮﻥ ﺃﻧﻔﺎﺳـﻬﻢ ﰲ ﻫﻴﺒـﺔ‬ ‫ﺍﳊﻀﻮﺭ‪ ،‬ﰒ ﻳﻄﻠﻘﻮ‪‬ﺎ ﺑﻨﺸﻮﺓ ﻧﺴﺎﺋﻢ ﺍﳊﻀﻮﺭ ﻭ‪‬ﺠﺔ ﺳﺮﻭﺭﻩ‪ ،‬ﻓﻜﻠﻤﺎ ﺷـﻬﻘﻮﺍ‬ ‫ﺍﻗﺸﻌﺮﻭﺍ ﻭﻛﻠﻤﺎ ﺯﻓﺮﻭﺍ ﺍﻧﺸﺮﺣﻮﺍ‪.‬‬ ‫ﻭﻋﻠﻰ ﻫﺬﺍ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻘﺴﻢ ﺍﻻﻧﺒﺴﺎﻁ ﺇﱃ ﻗﺴﻤﲔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻋﻼﻗﺎﺗﻨﺎ‬ ‫ﺑﺎﻟﻨﺎﺱ ﻭﻋﻼﻗﺎﺗﻨﺎ ﺑﺎﳊﻖ ﺳﺒﺤﺎﻧﻪ‪:‬‬ ‫‪ -١‬ﺍﻻﻧﺒﺴﺎﻁ ﺿﻤﻦ ﻋﻼﻗﺎﺗﻨﺎ ﺑﺎﻟﻨﺎﺱ‪ :‬ﻣﻊ ﺍﻻﺣﺘﻔﺎﻅ ﺑﺎﺭﺗﺒﺎﻃﻨﺎ ﺑﺎﷲ‪ ،‬ﻫﻮ ﺗﻌﺎﻣﻞ‬ ‫ﺍﻟﻔﺮﺩ ﻣﻊ ﺍﻟﻨﺎﺱ ﻛﻔﺮﺩ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻱ ﲟﺴﺘﻮﻯ ﺇﺩﺭﺍﻛﻬﻢ ﻭﻋﻘﻮﳍﻢ‪ .‬ﻓﻘﺪ ﻛﺎﻥ ﺳﻴﺪ‬ ‫ﺍﻷﻧﺎﻡ ‪ ‬ﻟﺪﻯ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﻣﻦ ﺣﻮﺍﻟﻴﻪ‪ ،‬ﻻ ﻳﺘﻜﻠﻒ ﺑﻞ ﻛﺎﻥ ﳝـﺎﺯﺣﻬﻢ ﺃﺣﻴﺎﻧـﺎ‪،‬‬ ‫ﻭﻳﻼﻃﻔﻬﻢ ﺑﻨﻜﺎﺕ ﻣﻠﺆﻫﺎ ﺍﳊﻜﻤﺔ‪ ،‬ﻋﻠﻰ ﺣﺴﺐ ﻣﺎ ﻳﺘﺤﻤﻠﻪ ﻣﺴﺘﻮﺍﻫﻢ ﻭﺇﺩﺭﺍﻛﻬﻢ‪.‬‬ ‫ﻭﻳﻬﺶ ﻷﻭﻟﺌﻚ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﻳﻌﻴﺸﻮﻥ ﰲ ﻣﺮﺍﻗﺒﺔ ﺍﷲ‪ ،‬ﻓﻴـﺪﻓﻌﻬﻢ ﺇﱃ ﺍﻻﺑﺘـﺴﺎﻡ‬ ‫ﻭﺍﻻﻧﺒﺴﺎﻁ ﻭﺍﻻﻧﺸﺮﺍﺡ‪ .‬ﺫﻟﻚ ﻷﻥ "ﺍﻟﻘﻠﺐ ﻛﺎﳌﺮﺁﺓ‪ ،‬ﻗﺪ ﻳﻜﺪ‪‬ﺭﻫﺎ ﺍﳉ ‪‬ﺪ ﺃﺣﻴﺎﻧﺎﹰ‪ ،‬ﻭﻻ‬ ‫‪١٨٥‬‬


‫ﺗﺼﻘﻞ ﺇ ﹼﻻ ﲟﺰﺍﺡ ﻟﻄﻴﻒ ﺭﻗﻴﻖ ﻳﺰﻳﻞ ﺗﻠﻚ ﺍﻟﻜﺪﻭﺭﺍﺕ"‪ .‬ﻛﻤﺎ ﻗﺎﻟﻪ ﺻﺎﺣﺐ ﺍﳌﻨﻬﺎﺝ‪.‬‬ ‫‪ -٢‬ﺍﻻﻧﺒﺴﺎﻁ ﺿﻤﻦ ﺍﺭﺗﺒﺎﻃﻨﺎ ﺑﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﻫﻮ ﺍﺳﺘﻨﺸﺎﻕ ﻫﺒ‪‬ـﺎﺕ ﻧـﺴﺎﺋﻢ‬ ‫ﺍﻻﻧﺒﺴﺎﻁ‪ ،‬ﻭﺍﻟﻌﻴﺶ ﺑﺎﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻣﻌﹰﺎ ﰲ ﺍﻟﺮﻭﺡ‪ ،‬ﲝﺎﻝ ﻳﻔﻮﻕ ﺍﻷﺣـﻮﺍﻝ‪.‬‬ ‫ﻓﺎﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻨﻔﺲ‪ ،‬ﻋﻨﻮﺍﻧﺎﻥ ﻋﻠﻰ ﻋﻼﻗﺔ ﺍﳌﺒﺘﺪﺋﲔ‬ ‫ﺑﺎﷲ ﰲ ﺍﺭﺗﺒﺎﻃﻬﻢ ﺑﻪ ﺳﺒﺤﺎﻧﻪ‪ .‬ﺃﻣﺎ ﺍﻻﻧﺒﺴﺎﻁ ﺍﻟﺬﻱ ﻫﻮ ﺣﺎﻝ ﺍﻟﻌﺎﺭﻓﲔ ﺣﻘﹰﺎ ﻓﻬﻮ‬ ‫ﺑ‪‬ﻌ ‪‬ﺪ ﺁﺧﺮ ﳊﻴﺎﺓ ﺍﻟﻘﻠﺐ ﻭﺣﺎﻟ ﹲﺔ ﺧﺎﺻﺔ ﺑﺄﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ‪ .‬ﻭﺃﺣﻮﺍﻝ ﺍﻟﺬﻳﻦ ﱂ ﻳﺒﻠﻐﻮﺍ‬ ‫ﺍﻻﻧﺒﺴﺎﻁ ﺑﻌ ‪‬ﺪ ﻭﺍﻟﱵ ﺗﺒﺪﻭ ﻛﺄ‪‬ﺎ ﺍﻧﺒﺴﺎﻁ‪ ،‬ﻛﺜﲑﹰﺍ ﻣﺎ ﺗﺴﻮﻗﻬﻢ ﲟﺎ ﳛﺼﻞ ﻟـﺪﻳﻬﻢ‬ ‫ﻣﻦ ﺃﻟﻔﺔ ﻣﻌﺮﻓﻴﺔ‪ ،‬ﺇﱃ ﲣﺮﻳﺐ ﺍﳊﺬﺭ ﻭﺍﳊﻴﻄﺔ ﻭﺇﱃ ﺍﻟﻼﻣﺒﺎﻻﺓ ﺍﻟﺬﻱ ﻳﻌ ‪‬ﺪ ﺳـﻮﺀ‬ ‫ﺃﺩﺏ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﺍﻻﻧﺒﺴﺎﻁ ﻳﻈﻬﺮ ﰲ ﻣﻘﺎﻡ ﻛﻮﻥ ﺍﳌﺮﺀ ﻣﺮﺁﺓ ﳎﻠـﻮ‪‬ﺓ ﻷﲰـﺎﺀ ﺍﷲ ﻭﺻـﻔﺎﺗﻪ‬ ‫ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﻧﺴﻼﺧﻪ ﻣﻦ ﺍﻟﺮﻏﺒﺎﺕ ﺍﳉﺴﻤﺎﻧﻴﺔ ﻭﲣﻠﹼـﺼﻪ ﻣـﻦ ﺗـﺄﺛﲑ‬ ‫ﺍﻟﻨـﺰﻋﺎﺕ ﺍﻟﺒﺪﻧﻴﺔ‪ .‬ﻭﺳﻮﺍﺀ ﺃﻃﻠﻘﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﺳﻢ ﻣﺮﺗﺒﺔ ﺍﳉﻤﻊ ﺃﻭ ﺍﶈـﻮ‪،‬‬ ‫ﻓﺎﻟﻨﺘﻴﺠﺔ ﻻ ﺗﺘﺒﺪﻝ‪ ،‬ﻓﻬﻮ ﻧﻘﻄﺔ ﺫﺍﺕ ﺃﺳﺮﺍﺭ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﻟﺸﺨﺺ ﻳﺘﺸﻜﻞ ﺑﻨﺴﺎﺋﻢ‬ ‫ﻣﻦ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻳﺘﺴﺮﺑﻞ ﺑﺄﻟﻮﺍﻥ ﺗﺴﻤﻮ ﻋﻠﻰ ﺍﻷﻟـﻮﺍﻥ‪ .‬ﻭﻋﻨـﺪﻣﺎ ﻳﺒﻠـﻎ‬ ‫ﺍﻟﻮﺍﺻﻠﻮﻥ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻛﺘﻤﺎ‪‬ﺎ ﻗﻄﻌﹰﺎ‪ .‬ﺃﻣﺎ ﺗﻜﻠﻢ ﺍﳌﺒﺘﺪﺋﲔ – ﻏﲑ‬ ‫ﺍﻟﻮﺍﺻﻠﲔ‪ -‬ﺟﺰﺍﻓﹰﺎ ﻋﻦ ﺍﻻﻧﺒﺴﺎﻁ ﻓﻮﻗﺎﺣﺔ‪.‬‬ ‫"ﺇﻥ ﻛﺎﻥ ﻧﺪﱘ ﺍﻟﺴﻠﻄﺎﻥ ﻳﺪ ﹼﻝ ﻭﻳﻨﺒﺴﻂ‪ ،‬ﻓﻼ ﺗﻨﻬﺾ ﺃﻧﺖ ‪‬ﺎﺭﺍﺗﻪ‪ ،‬ﻷﻧﻚ ﻻ‬ ‫ﲤﻠﻚ ﺫﻟﻚ ﺍﻟﺴﻨﺪ ﻭﺍﻟﻀﻤﺎﻥ‪ .‬ﻓﻴﺎ ﻣﻦ ﻳﻌﺠﺰ ﻋﻦ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻗﻴﻮﺩ ﻫـﺬﺍ ﺍﻟﻌـﺎﱂ‬ ‫ﺍﻟﻔﺎﱐ ﺃﻧ‪‬ﻰ ﻟﻚ ﺃﻥ ﺗﻌﺮﻑ ﺍﶈﻮ ﻭﺍﻟﺴﻜﺮ ﻭﺍﻻﻧﺒﺴﺎﻁ!"‪..‬‬ ‫ﺡ ﻋﺒـﺪ ﹸﺓ ﺍﻟﺒـﺪﻥ‬ ‫ﻟﺘﻬﻨﺄ ﺭﻭﺣﻚ ﺃﻳﻬﺎ ﺍﻟﺮﻭﻣﻲ ﻣﻮﻻﻧﺎ‪ .‬ﻓﺄﻧ‪‬ﻰ ﻳﻌﺮﻑ ﺍﻟـﺮﻭ ‪‬‬ ‫‪١٨٦‬‬


‫ﺲ ﺍﻟﺒﺪﻥ!‬ ‫ﻭﺍﳉﺴﺪ! ﻭﺃﻧ‪‬ﻰ ﻳﻌﺮﻑ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﺍﻟﻠﺪﻧﻴﺎﺕ ﺣﺒﻴ ‪‬‬ ‫ﻭﻟﻴ‪‬ﺴﺄﻝ ﺍﻟﺬﻳﻦ ﺍﻛﺘﻮﺕ ﻗﻠﻮﺑ‪‬ﻬﻢ ﺑﻨﺎﺭ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﲬﺴﲔ ﻣﺮﺓ‪ ،‬ﻋـﻦ ﺁﻻﻡ‬ ‫ﺍﻟﺼﺪﻭﺭ ﺍﶈﺘﺮﻗﺔ ﻭﺍﻻﻧﻘﺒﺎﺿﺎﺕ ﻭﺍﻻﻧﺒﺴﺎﻃﺎﺕ ﺍﳌﺘﺴﺮﺑﻠﺔ ﺑﺄﻟﻮﺍﻥ ﺍﳌﺎﻭﺭﺍﺋﻴﺎﺕ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺣﺒ‪‬ﺐ ﺇﻟﻴﻨﺎ ﺍﻹﳝﺎﻥ ﻭﺯﻳ‪‬ﻨﻪ ﰲ ﻗﻠﻮﺑﻨﺎ ﻭﻛﺮ‪‬ﻩ ﺇﻟﻴﻨﺎ ﺍﻟﻜﻔﺮ‬ ‫ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺮﺍﺷﺪﻳﻦ‪.‬‬ ‫ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪١٨٧‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﻘﺼﺪ ﻳﻌﲏ‪ :‬ﺍﻟﺘﻮﺟ‪‬ﻪ‪ ،‬ﺍﻟﺜﻘﺔ‪ ،‬ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﺍﻟﻌﻤﻞ ﳓﻮ ﻫﺪﻑ ﻣﻌﲔ‪ ،‬ﺍﻟﺘﻔﻜـﺮ‬ ‫ﺑﺎﻋﺘﺪﺍﻝ ﺩﻭﻥ ﺇﻓﺮﺍﻁ ﻭﺗﻔﺮﻳﻂ‪ ،‬ﺍﻟﻌﻴﺶ ﺑﺎﻋﺘﺪﺍﻝ ﻭﺟﻌﻠﻪ ‪‬ﺠﹰﺎ ﻟﻠﺤﻴﺎﺓ‪.‬‬ ‫ﻼ ﶈﺒﺘﻪ ﺗﻌﺎﱃ‬ ‫ﻭﺍﻟﻘﺼﺪ ﻟﺪﻯ ﺃﺭﺑﺎﺑﻪ‪ :‬ﻗﻄﻊ ﻋﻼﺋﻖ ﺍﻟﻘﻠﺐ ﻋﻤﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﻧﻴ ﹰ‬ ‫ﻭﻫﻮ ﺍﶈﺒﻮﺏ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﻛﺴﺒﹰﺎ ﻟﺮﺿﺎﻩ‪ .‬ﻭﳝﻜﻦ ﺍﻟﺮﺑﻂ ﺑﲔ ﻫﺬﻩ ﺍﳌﻔﺎﻫﻴﻢ‪ .‬ﻓﻘـﺪ‬ ‫ﻗﺎﻝ "ﺇﺑﺮﺍﻫﻴﻢ ﺣﻘﻲ"‪:‬‬ ‫ﺍﻟﻘﻠﺐ ﺑﻴﺖ ﺍﷲ ﻃﻬﺮﻩ ﻋﻤﺎ ﺳﻮﺍﻩ‬ ‫ﻓﻔﻲ ﺍﻟﻠﻴﺎﱄ ﻳﻨـﺰﻝ ﺍﻟﺮﲪﻦ ﺇﱃ ﻗﺼﺮﻩ‪.‬‬ ‫ﲟﻌﲎ ﻋﻠﻴﻚ ﺃﻥ ﺗﺼﻮﻥ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻫﻮ ﺑﻴﺖ ﺍﷲ ﻋﻦ ﻛـﻞ ﻣـﺎ ﺳـﻮﺍﻩ‪،‬‬ ‫ﻟﻴ‪‬ﺸﺮ‪‬ﻑ ﺻﺎﺣﺒ‪‬ﻪ ﺍﳊﻖ ﺑﺎﻟﺮﲪﺔ ﻗﺼﺮ ﲡﻠﻴﻪ‪ .‬ﻓﻔﻲ ﻋﺒﺎﺭﺍﺗﻪ ﻫﺬﻩ ﺗﻮﻛﻴﺪ ﻋﻠﻰ ﺍﻟﻨﻴﺔ‬ ‫ﻭﺍﻟﺜﺒﺎﺕ ﰲ ﺳﺒﻴﻞ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺮﻓﻴﻊ ﻭﺍﳍﺪﻑ ﺍﻟﺴﺎﻣﻲ‪ ،‬ﻭﻳﺒﺴﻂ ﺃﻣﺎﻣﻨﺎ ‪-‬‬ ‫ﺑﻨﻈﺮ ﻋﻠﻮﻱ ‪ -‬ﺍﳌﺴﺎﻓﺔ ﺍﻟﺒﻌﻴﺪﺓ ﺟﺪﹰﺍ ﻭﺍﻟﻘﺮﻳﺒﺔ‪ ،‬ﻭﺍﻟﻄﻮﻳﻠﺔ ﺟﺪﹰﺍ ﻭﺍﻟﻘﺼﲑﺓ‪ ،‬ﺍﳌﻤﺘﺪﺓ‬ ‫ﻣﻦ ﺍﻟﻘﺼﺪ ﺇﱃ ﺍﻟﻌﺰﻡ ﻭﻣﻨﻪ ﺇﱃ ﺍﳍﺪﻑ‪.‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻨﺎﻙ ﻃﺮﻳﻖ ﻣﻬﻢ ﻭﺍﺣﺪ ﻓﻘﻂ ﻟﻠﺒﻘﺎﺀ ﰲ ﺍﻟـﺴﻜﻴﻨﺔ ﻭﺍﻻﻃﻤﺌﻨـﺎﻥ‬ ‫ﻭﻟﻠﺤﻴﻠﻮﻟﺔ ﺩﻭﻥ ﺍﻟﺘﻌﺮﺽ ﻟﻀﻴﻖ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻨﺎﺟﻢ ﻣﻦ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ‪ .‬ﻭﻫﻮ‬ ‫ﺍﲣﺎﺫ ﺭﺿﺎ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﳏﺒﺘﻪ ﺃﺳﺎﺳﹰﺎ‪ .‬ﻭﺍﻟﻌﻴﺶ ﲝﻴﺎﺓ ﺗ‪‬ﻨﺴﺞ ﻧﺴﺠﹰﺎ ﺑﺪﻳﻌﹰﺎ ﻋﻠـﻰ‬ ‫‪١٨٨‬‬


‫ﻫﺬﻳﻦ ﺍﻷﺳﺎﺳﲔ‪" .‬ﺇﻥ ﻗﻠﺒﹰﺎ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺍﳊﺒﻴﺐ‪ ،‬ﻭﻣﻦ ﻃﻠﺐ ﺍﳊﺒﻴﺐ‪ ،‬ﻻ ﳒﺎﺓ ﻟﻪ ﻣﻦ‬ ‫ﺍﻟﻀﻴﻖ ﻭﺍﻟﻘﻠﻖ‪ .‬ﻭﺇﻥ ﺭﺃﺳﹰﺎ ﺧﺎﻟﻴﺎ ﻣﻦ ﺣﺐ ﺍﳊﺒﻴﺐ‪ ،‬ﻻ ﺗﺒﺤﺚ ﻓﻴـﻪ ﻋـﻦ ﺍﳌﻌـﲎ‬ ‫ﻭﺍﻟﻠﺐ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺍﻟﺮﺃﺱ ﻟﻴﺲ ﺇ ﹼﻻ ﺟﻠﺪﹰﺍ"‪ .‬ﻛﻤﺎ ﻗﺎﻟﻪ ﺟﻼﻝ ﺍﻟﺪﻳـﻦ ﺍﻟﺮﻭﻣﻲ‪.‬‬ ‫ﻓﺬﻭﻭ ﺍﻷﺭﻭﺍﺡ ﺍﻟﱵ ﻋﺰﻣﺖ ﻋﻠﻰ ﺍﻟﺴﻔﺮ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ ،‬ﻻ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻐﻔﻠـﻮﺍ‬ ‫ﻭﻟﻮ ﻟﻠﺤﻈﺔ ﻭﺍﺣﺪﺓ ﻋﻦ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﻋﻦ ﺗﺼﻮﺭ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺍﳌﻌﺎﱐ ﻭﺍﻟﻐﺎﻳﺎﺕ ﺍﳉﻠﻴﻠﺔ‬ ‫ﺍﻟﱵ ‪‬ﺗﺴﺘﻬﺪﻑ ﰲ ﺫﻟﻚ ﺍﻟﺴﻔﺮ‪.‬‬ ‫ﻓﻠﻮ ﺯﺍﻍ ﺑﺼﺮﻫﻢ ﻣﺮﺓ ﺇﱃ ﺍﻷﻏﻴﺎﺭ‪ ،‬ﻭﻧﺎﺩ‪‬ﻭﻫﻢ ﺑـ"ﺣﺒﻴﺐ"‪ ،‬ﻧﺎﺣﻮﺍ ﻭﺃﻧ‪‬ـﻮﺍ‬ ‫ﻃﻮﺍﻝ ﺍﻟﻌﻤﺮ‪ .‬ﺃﻻ ﺇ‪‬ﺎ ﻟﺸﻘﺎﻭﺓ ﻋﻈﻤﻰ ﻣﻦ ﱂ ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪،‬‬ ‫ﻓﺈﺫﺍ ﻣﺎ ﺗﻌﺮ‪‬ﻑ ﻋﻠﻴﻪ ﻭﻋﺮﻓﻪ ﻓﺎﻟﺒﻘﺎﺀ ﰲ ﺳﻮﺍﻩ ﺧﺴﺮﺍﻥ ﻭﺧﻴﺒﺔ‪ ،‬ﻭﻣﺎ ﺃﻓﺪﺣﻪ ﻣـﻦ‬ ‫ﺧﺴﺮﺍﻥ ﻭﻣﺎ ﺃﻋﻈﻤﻪ ﻣﻦ ﺧﻴﺒﺔ!‬ ‫ﺍﻟﻘﺼﺪ ﺃﻭ ﹰﻻ ﻳﻮﻟﹶﺪ ﰲ ﺳﻔﻮﺡ ﺍﻟﻘﻠﺐ ﻭﻳﺘﺮﻋﺮﻉ‪ ،‬ﻭﻳﺘﻔﺠ‪‬ﺮ ﺃ‪‬ﺎﺭﹰﺍ ﰲ ﻭﺩﻳـﺎﻥ‬ ‫ﺍﳊﺲ‪ ،‬ﰒ ﻳﻐِّﻠﻒ ﻭﻳﻠﻒ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ ﻭﲨﻴﻊ ﻛﻴﺎﻧﻪ ﻭﺃﻧ‪‬ﻴﺘﻪ‪ .‬ﻓﻴﺒﲔ ﻟﻪ ﺍﳍـﺪﻑ‬ ‫ﺍﳌﻘﺒﻞ ﺑﻴﺎﻥ ﺇﺷﺎﺭﺍﺕ ﺍﳌﺮﻭﺭ‪ .‬ﻓﺎﻟﻘﺼﺪ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻧﻴ‪‬ﺔ ﺑﺸﻌﻮﺭ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﺬﺭﺓ ﺍﻟﱵ‬ ‫ﻧﺜﺮﺕ ﻋﻠﻰ ﺭﻭﺍﰊ ﺍﻟﻘﻠﺐ‪ .‬ﻟﺬﺍ ﻓﺎﻟﺮﻭﺡ ﺍﳌﺸﺪﻭﺩﺓ ‪‬ﺬﻩ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻴﺪ ﺍﻟﱵ ﻧﺜـﺮﺕ‬ ‫ﻫﺬﻩ ﺍﻟﺒﺬﺭﺓ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﻣﺴﻨﺪﺓ ﺑﺎﻟﺘﺄﻳﻴﺪ ﺍﻹﳍﻲ‪ ،‬ﻓﻔﻲ ﻛﻞ ﻫﺒ‪‬ﺔ ﻭﰲ ﻛﻞ ﳘﹼـﺔ‪،‬‬ ‫ﺗﻔﺘﺢ ﰲ ﺭﺣﻢ ﺍﻟﺰﻣﺎﻥ ﻣﺌﺎﺕ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳋﲑ ﻭﺍﻟﱪﻛﺎﺕ‪ .‬ﻓﻤﻦ ﺩﺧﻞ ﺑﺎﻟﻘـﺼﺪ‬ ‫ﺑﺎﺑﹰﺎ ﺩﻭﺍﺭﹰﺍ‪ ،‬ﺍﻟﺘﻘﻰ ﺍﻟﻌﺰﻡ ﺑﻌﺪ ﺧﻄﻮﺗﲔ‪ ،‬ﻭﻣﺎ ﺃﻥ ﻳﺪﺧﻞ ﺫﻟﻚ ﺍ‪‬ﺎﻝ ﺣﱴ ﳝـﻀﻲ‬ ‫ﺳﺎﲝﹰﺎ ﳓﻮ ﺍﳍﺪﻑ‪.‬‬ ‫ﻭﺍﻟﻌﺰﻡ ﳝﻜﻦ ﺃﻥ ﻧﻌﺮ‪‬ﻓﻪ ﺃﻳﻀﹰﺎ ﺑﺄﻧﻪ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺬﻱ ﳜﻠﹸﺺ ﺇﻟﻴﻪ ﺍﳌﺮﺀ ﰲ ﺃﻱ ﺷﺄﻥ‬ ‫ﻛﺎﻥ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﻗﺮﺭ ﺻ ‪‬ﺪ ﺍﻷﺑﻮﺍﺏ ﰲ ﻭﺟﻪ ﲨﻴﻊ ﺍﻟﺒﺪﺍﺋﻞ‪ ،‬ﻭﺛﺒﺖ ﻋﻠﻰ ﻣﺎ ﻳﺘﺒﻌﻪ‬ ‫‪١٨٩‬‬


‫ﻭﻳﻄﻠﺒﻪ ﻟﺘﺤﻘﻴﻖ ﻣﺎ ﻫﻮ ﻣﻜﻠﻒ ﺑﻪ ﲜ ‪‬ﺪ ﻭﺑﺸﻌﻮﺭ ﺑﺎﳌﺴﺆﻭﻟﻴﺔ‪.‬‬ ‫ﺍﻟﻌﺰﻡ ﻳﻠﻲ ﺍﻟﻘﺼﺪ ﻭﺑ‪‬ﻌ ‪‬ﺪ ﺃﻛﺜﺮ ﻋﻤﻘﹰﺎ ﻟﻺﺭﺍﺩﺓ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻫﻮ ﺍﳌﺮﺗﺒـﺔ‬ ‫ﺍﻷﻭﱃ ﻟﻠﺴﻤﻮ ﺇﱃ ﲰﺎﺀ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﻳﻠﺨﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﺑﻜﻼﻣـﻪ‬ ‫ﺖ ﹶﻓ‪‬ﺘ ‪‬ﻮﻛﱠـ ﹾﻞ ‪‬ﻋﻠﹶـﻰ‬ ‫ﺍﻟﺴﺎﺣﺮ ﻫﺬﺍ ﰲ ﺑﻀﻊ ﻛﻠﻤﺎﺕ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﻋ ‪‬ﺰ ‪‬ﻣ ‪‬‬ ‫ﺍِ‬ ‫ﷲ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ .(١٥٩:‬ﻧﻌﻢ ﺇﺫﺍ ﻣﺎ ﻗﹸﻄﻌﺖ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﺑﺎﻟﺘﻮﻛﻞ ﻭﻋ‪‬ﺰﺯﺕ‬ ‫ﻭﹸﺛِﺒّﺘﺖ ﺑﺎﻟﺘﺴﻠﻴﻢ‪ ،‬ﺗﺴﺘﻮﻱ ﺃﻣﺎﻣﻪ ﺍﻟﺘﻼﻝ‪ ،‬ﻓﻼ ﻋﻮﺝ ﻭﻻ ﺃﻣﺖ ﰲ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﻳﺒﻠﻎ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻣﻘﺼﻮﺩﻩ ﻛﺄﻧﻪ ﻳﻄﲑ ﰲ ﺍﻟﺴﻤﺎﺀ‪.‬‬ ‫ﺍﻟﻘﺼﺪ ﻭﺍﻟﻌﺰﻡ ‪-‬ﺑﺎﻷﻋﻤﺎﻕ ﺍﻟﱵ ﲣﺼﻬﻤﺎ‪ -‬ﺑ‪‬ﻌﺪﺍﻥ ﻣﻦ ﺃﺑﻌﺎﺩ ﺍﻹﺭﺍﺩﺓ‪،‬‬ ‫ﻭﺃﺳﺎﺳﺎﻥ ﻣﻬﻤﺎﻥ ﳍﺎ‪.‬‬ ‫ﻓﺎﻟﺴﺎﻟﻚ ﺍﻟﺬﻱ ﻧﻮﻯ ﺳﻴﺎﺣﺔ ﻃﻮﻳﻠﺔ‪ ،‬ﻣﻀﻄﺮ ﻟﻠﻤﺮﻭﺭ ﲟﻨـﺰﻝ ﺍﻟﻘﺼﺪ ﻭﺍﻟﻌﺰﻡ‬ ‫ﻷﺧﺬ ﺍﻟﺘﺄﺷﲑﺓ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺣﺎﺯﻫﺎ ﺑﺪﺃ ﺑﺎﻟﺴﻔﺮ ﺍﳊﻘﻴﻘﻲ‪ .‬ﰒ ﺗﻨﻘﻠﺐ ﺍﻹﺭﺍﺩ ﹸﺓ ‪ -‬ﲢﺖ‬ ‫ﺟﻨﺎﺣﻲ ﺍﻟﻘﺼﺪ ﻭﺍﻟﻌﺰﻡ ﻭﰲ ﻋﻤﻖ ﺫﻱ ﺃﺳﺮﺍﺭ‪ -‬ﺇﱃ ﺍﳌﺮﺍﺩ ﺣﱴ ﺗﺬﻭﺏ ﻓﻴﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺍﻟﻘﺼﺪ ﻭﺍﻟﻌﺰﻡ ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﺗﺼﻤﻴﻢ ﻭﳐﻄﻂ‪ ،‬ﻳﺘﺤﻮﻻﻥ ﺇﱃ ﻋﻨـﻮﺍﻧﲔ‬ ‫ﺍﻋﺘﺒﺎﺭﻳﲔ ﻭﻳﻨﻤﺤﻴﺎﻥ‪.‬‬ ‫ﻳﻨﺒﻪ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ‪ ‬ﺑﺄﻥ ﻛﻞ ﻣﻦ ﻳﺘﺴﺎﻣﻰ ﻷﺟﻞ ﺍﻟﺒﻠﻮﻍ ﺇﱃ ﺍﷲ‪ ،‬ﻓﻮﻕ‬ ‫ﻣﺎ ﻫﻮ ﻣﻜﻠﻒ ﺑﻪ‪ ،‬ﻳﺄﺗﻴﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻧﻌﻢ ﻳﺄﺗﻴﻪ‪ ،‬ﻭﻳﺘﺠﻠﻰ ﺑﺄﻥ ﻳﻜـﻮﻥ ﺑـﺼﺮﻩ‬ ‫ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ﻭﺃﺫﻧﻪ ﺍﻟﱵ ﻳﺴﻤﻊ ‪‬ﺎ‪ ،‬ﻭﻟﺴﺎﻧﻪ ﺍﻟﺬﻱ ﻳﺘﻜﻠﻢ ﺑﻪ‪.‬‬ ‫ﻓﺎﻟﻮﺻﺎﻝ ﲜﻨﺎﺣﻲ ﺍﻟﻘﺼﺪ ﻭﺍﻟﻌﺰﻡ ﳌﻦ ﻫﻢ ﰲ ﺍﻟﻄﺮﻳﻖ ﺑﻘﺎﺀ ﺿـﻤﻦ ﺍﻟﻔﻨـﺎﺀ‪.‬‬ ‫ﺑﻴﻨﻤﺎ ﻟﺬﻭﻱ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺬﻳﻦ ﺍﺟﺘﺎﺯﻭﺍ ﺍﻟﻄﺮﻳﻖ ﻭﻧﺎﻟﻮﺍ ﺍﳌﺮﺍﺩ‪ ،‬ﺑﻘﺎ ٌﺀ ﰲ ﺑﻘﺎﺀ‪ ،‬ﻭﺩﺍﺋﺮﺓ‬ ‫ﺻﺎﳊﺔ ﻟﻠﺨﲑ ﺗﻮﻟﹼﺪ ﺍﳋﲑ ﻻ ﳚﺪﻭﻥ ﺣﱴ ﺃﺛﺮﹰﺍ ﻟﻸﱂ ﻗﻂ‪ .‬ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺗﺸﺮﻕ‬ ‫‪١٩٠‬‬


‫ﺍﻵﻻ ‪‬ﻡ ﻫﻨﺎﻙ ﰲ ﺃﹸﻓﻖ ﺍﻟﻠﺬﺓ ﻭﺗﺄﻓﻞ ﻫﻨﺎﻙ‪ .‬ﻓﺘﻨﺪﻣﺞ ﺃﻧﻮﺍﻉ ﺍﻟﻘﻬﺮ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻠﻄـﻒ‬ ‫ﻣﻌﹰﺎ‪.‬‬ ‫ﻓﺎﻟﺮﻭﺡ ﺍﻟﻮﺍﺻﻠﺔ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺗﺮﺩﺩ ﺩﺍﺋﻤﹰﺎ "ﻃﺎﺏ ﻗﻬﺮ‪‬ﻙ ﻛﻤـﺎ ﻃـﺎﺏ‬ ‫ﻟﻄﻔﹸﻚ" ﻭﲤﻸ ﻣﺎ ﰲ ﻳﺪﻫﺎ ﻣﻦ ﻛﺄﺱ ﺍﻟﺮﺿﺎ ﺑﻜﻮﺛﺮ ﺍﳉﻨﺔ ﻭﺗﺸﺮﺏ ﻣﻨﻪ ﻭ‪‬ﻨﺄ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﺍﻟﺜﺒﺎﺕ ﰲ ﺍﻷﻣﺮ ﻭﺃﺳﺄﻟﻚ ﺍﻟﻌﺰﳝﺔ ﰲ ﺍﻟﺮﺷﺪ‬ ‫ﻭﺃﺳﺄﻟﻚ ﺷﻜﺮ ﻧﻌﻤﺘﻚ ﻭﺣﺴﻦ ﻋﺒﺎﺩﺗﻚ‪،‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪١٩١‬‬


‫א‪‬א‪‬א‪‬א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﻗﺎﺑﻠﻴﺔ ﺍﻟﻄﻠﺐ‪ ،‬ﺍﻟﺮﺟﺎﺀ‪ ،‬ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﲢﻘﻴﻖ ﺍﻟﺮﻏﺒﺎﺕ ﻭﺍﻟﻄﻠﺒﺎﺕ‪،‬‬ ‫ﺃﻭ ﺍﻟﺘﺮﺟﻴﺢ ﺑﲔ ﺷﻴﺌﲔ‪ .‬ﻭﻗﺪ ‪‬ﻋﺮ‪‬ﻓﺖ ﻟﺪﻯ ﺍﻟﺬﻳﻦ ﳛﻴﻮﻥ ﰲ ﻣـﺴﺘﻮﻯ ﺍﻟﻘﻠـﺐ‬ ‫ﻭﺍﻟﺮﻭﺡ ﺑﺄ‪‬ﺎ ﺍﺳﺘﻌﻼﺀ ﻋﻠﻰ ﻣﻄﺎﻟﺐ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻋﺼﻴﺎﻥ ﻋﻠﻰ ﺍﻟﺮﻏﺒﺎﺕ ﺍﻟﺒﺪﻧﻴـﺔ‪،‬‬ ‫ﻭﺇﻳﺜﺎﺭ ﺭﺿﺎﻩ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻄﺎﻟﺒﻪ ﻭﺭﻏﺒﺎﺗﻪ‪ ،‬ﻭﺍﻟﻔﻨﺎﺀ ﻓﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﰲ ﻣـﺮﺍﺩﻩ ﰲ‬ ‫ﻛﻞ ﺍﻷﻣﻜﻨﺔ ﻭﺍﻷﺯﻣﻨﺔ‪.‬‬ ‫ﻭﺍﳌﺮﻳﺪ‪ ،‬ﻫﻮ ﺍﳌﺘﺠﺮﺩ ﻋﻦ ﺣﻮﻟﻪ ﻭﻗﻮﺗﻪ‪ ،‬ﺍﳌﺴﺘﺴﻠﻢ ﺍﳌﻨﻘـﺎﺩ ﻹﺭﺍﺩﺓ ﺍﻟﻘـﺪﻳﺮ‬ ‫ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻣﻘﺎﻟﻴﺪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﺇﱃ ﺍ‪‬ﺮﺍﺕ‪.‬‬ ‫ﺃﻣﺎ ﺍﳌﺮﺍﺩ‪ ،‬ﻓﻬﻮ ﺍﻟﺮﻭﺡ ﺍﻟﺴﻌﻴﺪ ﺍﳌﺸﺤﻮﻥ ﲟﺎ ﻳﺮﻳﺪﻩ ﺗﻌﺎﱃ‪ ،‬ﺍﳌﻨﻐﻠﻖ ﻛﻠﻴﹰﺎ ﻋﻤﺎ‬ ‫ﺳﻮﺍﻩ‪ ،‬ﻓﻠﻢ ﺗﺒﻖ ﻟﺪﻳﻪ ﺭﻏﺒﺔ ﻭﻻ ﺷﻬﻴﺔ ﻏﲑ ﺭﺿﺎﻩ ﺗﻌﺎﱃ‪ ،‬ﻓﻐﺪﺍ ﻣﺮﺍ ‪‬ﺩ ﺍﷲ ﻭﻣﻄﻤ ‪‬ﺢ‬ ‫ﻧﻈﺮﻩ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺃﻭﻝ ﻣﻨـﺰﻝ ﻟﺴﺎﻟﻜﻲ ﺍﳊﻖ‪ ،‬ﻭﺃﻭﻝ ﳏـﻂ ﻟﻠـﺬﻳﻦ ﻧـﺸﺮﻭﺍ‬ ‫ﺃﺷﺮﻋﺘﻬﻢ ﳓﻮ ﺍﳋﻠﻮﺩ‪ ،‬ﻭﺫﻟﻚ ﺣﺴﺐ ﺣﻘﻴﻘﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻳ‪‬ﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪‬ﻭ ‪‬ﺟﻬ‪‬ـ ‪‬ﻪ‪‬‬ ‫)ﺍﻷﻧﻌﺎﻡ‪٥٢:‬؛ ﺍﻟﻜﻬﻒ‪ .(٢٨:‬ﻓﺎﻟﺬﻳﻦ ﺗﻮﺟﻬﻮﺍ ﺇﱃ ﺍﻟﻼﻣﺘﻨﺎﻫﻲ ﳝﺮ‪‬ﻭﻥ ‪‬ﺬﺍ ﺍﳌﻴﻨﺎﺀ ﻭ‪‬ﺬﺍ‬ ‫ﺍﳌﺪﺭﺝ ﻟﻠﻄﲑﺍﻥ‪ ،‬ﻭﺑﻘﻮﺗﻪ ﺍﻟﻌﻤ‪‬ﺮﻛﺰﻳﺔ )ﺍﻟﻘﻮﺓ ﺍﻟﺪﺍﻓﻌﺔ ﻋﻦ ﺍﳌﺮﻛـﺰ( ﻳﺮﺗﻔﻌـﻮﻥ‬ ‫ﻭﻳﺴﲑﻭﻥ ﳓﻮ ﺍﳍﺪﻑ‪ ..‬ﻫﺬﺍ ﺍﻟﺴﲑ ﻳﺘﻨﺎﺳﺐ ﻃﺮﺩﻳﹰﺎ ﻣﻊ ﺻﻔﺎﺀ ﺍﻟﺸﺨﺺ ﻭﺩﺭﺟﺔ‬ ‫‪١٩٢‬‬


‫ﻋﻼﻗﺘﻪ ﺑﺎﳌﺎﺩﺓ ﻭﻗﻮﺓ ﺍﻟﺪﻓﻊ ﻟﻠﻤﺮﻛﺰ‪ .‬ﻭﺣﺴﺐ ﺗﻮﻓﻴﻖ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﻗـﻮﺓ ﺇﺭﺍﺩﺓ‬ ‫ﺍﻟﻔﺮﺩ‪ ،‬ﻳﻘﻄﻊ ﺑﻌﻀﻬﻢ ﻫﺬﻩ ﺍﳌﺴﺎﻓﺔ ﺑﺴﺮﻋﺔ ﺍﳌﺸﻲ ﻋﻠـﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﺑﻌـﻀﻬﻢ‬ ‫ﺑﺴﺮﻋﺔ ﺍﻟﻘﻤﺮ ﺍﻟﺼﻨﺎﻋﻲ‪ ،‬ﻭﺍﻟﺼﺎﺭﻭﺥ‪ ،‬ﻭﺍﻟﻀﻮﺀ‪ .‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻄﻌﻮ‪‬ﺎ ﲟﺎ ﻳﻔـﻮﻕ‬ ‫ﲨﻴﻊ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻜﻢ‪ ..‬ﻓﺎﳌﻌﺮﺍﺝ ﻟﻠﻨﱯ‪ ،‬ﻭ‪‬ﺎﻳﺔ ﺍﳌﺮﺍﺗﺐ ﻟﻠﻮﱄ ﻭﺍﻟﺴﲑ ﻭﺍﻟـﺴﻠﻮﻙ‬ ‫ﻟﻠﺪﺭﻭﻳﺶ‪ ..‬ﺃﻣﺜﻠﺔ ﺳﺎﻃﻌﺔ ﻋﻠﻰ ﺍﻹﺭﺍﺩﺓ ﺍﳌﻌﺰﺯﺓ ﺑﺘﻮﻓﻴﻘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺍﳌﺮﻳﺪ ﻭﺍﳌﺮﺍﺩ‪.‬‬ ‫ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺑﲔ ﺍﳌﺮﻳﺪ ﻭﺍﻹﺭﺍﺩﺓ‪ ،‬ﻟﻜﻨﻬﺎ ﻋﻼﻗﺔ ﺍﺷﺘﻘﺎﻕ ﻟﻐﻮﻱ ﻋﻠﻰ ﺍﻷﻛﺜﺮ‪.‬‬ ‫ﻓﻜﻤﺎ ﺃﻥ ﺍﻷﺳﺒﺎﺏ ﺃﺻﺒﺤﺖ ﺃﻣﺎﻡ ﻧﻈﺮ ﺍﻟﻌﻘﻮﻝ ﺍﻟﺴﻄﺤﻴﺔ‪ ،‬ﺳﺘﺎﺭﹰﺍ ﻟﻠﻌﺰﺓ ﺍﻹﳍﻴـﺔ‬ ‫ﻭﻋﻈﻤﺘﻬﺎ‪ ،‬ﻓﺈﻥ ﺇﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻛﺬﻟﻚ ﺍﻟﱵ ﻫﻲ ﻭﺟﻮﺩ ﺇﺿﺎﰲ‪ ،‬ﻇﻞ ﻟﻈﻞ ﺇﺭﺍﺩﺓ‬ ‫ﻣ‪‬ﻦ ﻫﻮ ‪‬ﹶﻓﻌ‪‬ﺎ ﹲﻝ ِﻟﻤ‪‬ﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ‪) ‬ﺍﻟـﱪﻭﺝ‪ .(١٦:‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻈـﻞ ﺗـﺎﺑﻊ ﻟﻸﺻـﻞ‪،‬‬ ‫ﻓﺎﻹﺭﺍﺩﺍﺕ ﺍﳌﺨﻠﻮﻗﺔ ﺗﺎﺑﻌﺔ ﻟﻺﺭﺍﺩﺓ ﺍﳋﺎﻟﻘﺔ‪ ،‬ﻓﻤﺎ ﻳ‪‬ﺘﻮﻫﻢ ﰲ ﺍﻟﻈﻞ ﻣـﻦ ﳌﻌـﺎﺕ‬ ‫ﻭﺣﻴﻮﻳﺔ ﻭﺟﺎﺫﺑﺔ ﻻ ﲣﺘﻠﻒ ﻋﻤﺎ ﻫﻲ ﰲ ﺍﻟﺼﻮﺭ ﺍﳌﻨﻌﻜﺴﺔ ﻋﻠﻰ ﺍﳌﺮﺍﻳﺎ‪ ،‬ﺇ ﹼﻻ ﺃﻧـﻪ‬ ‫ﻟﻴﺲ ﻳﺴﲑﹰﺍ ﺇﺩﺭﺍﻙ ﺍﳌﺒﺘﺪﺋﲔ ﳍﺬﺍ‪.‬‬ ‫ﻓﺎﳌﺮﻳﺪ ﻟﻦ ﻳﻨﺠﻮ ﻣﻦ "ﺍﻟﻔﺮﻕ"‪ ،‬ﻣﺎ ﱂ ﻳﺮﺑﻂ ﺇﺭﺍﺩﺗﻪ ﺑﺎﻹﺭﺍﺩﺓ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻓﻴﺒﻠـﻎ‬ ‫ﺃﻓﻖ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﻣﺎ ﱂ ﻳﺮﺗﻔﻊ ﻣﻦ ﺍﻟﺒﺪﻥ ﺇﱃ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻣﻦ ﺍﳉﺴﻢ ﺇﱃ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻣـﻦ‬ ‫ﺐ ﺍﻹﺭﺍﺩﺓ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻭﺍﳌﺮﺍﺩ‬ ‫ﺍﻟﻔﻜﺮ ﺇﱃ ﺍﻟﻮﺟﺪﺍﻥ‪ ،‬ﺇﺫ ﻳﺮﻯ ﺍﻹﺭﺍﺩﺓ ﺷﻴﺌﹰﺎ ﻭﺻﺎﺣ ‪‬‬ ‫ﺷﻴﺌﹰﺎ ﺁﺧﺮ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺴﺎﻟﻚ ﻣﺮﻳﺪ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻣﺮﺍﺩ ﰲ ‪‬ﺎﻳﺘﻪ‪ ..‬ﻓﻬـﻮ ﻣﺮﻳـﺪ‬ ‫ﻟﺪﻯ ﺳﻌﻴﻪ ﻟﺘﻤﻠﻴﻚ ﻃﺒﻌﻪ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻫﻮ ﻣﺮﺍﺩ ﻋﻨﺪﻣﺎ ﺗﺒﻠﻎ ﻋﻼﻗﺘﻪ ﻣـﻊ ﺍﳊـﻖ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺣﺎﻟﺔ ﻻ ﺗﻨﻔﻚ ﻋﻦ ﺍﻟﻔﻄﺮﺓ‪ ..‬ﻭﻫﻮ ﻣﺮﻳﺪ ﻟﺪﻯ ﲝﺜﻪ ﻋﻦ ﻃﺮﻕ ﺍﻟﺘﺤﺒﺐ‬ ‫ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﻫﻮ ﻣﺮﺍﺩ ﻋﻨﺪﻣﺎ ﻳﺮﻯ ﺁﺛﺎﺭﹰﺍ ﻣﻨﻪ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻓﻴﺸﺮﻉ ﺑﻨﺴﺞ‬ ‫‪١٩٣‬‬


‫ﺑﺪﻳﻊ ﻣﻦ ﺍﻟﺬﻭﻕ ﺍﻟﺮﻭﺣﺎﱐ ﺫﻫﺎﺑﹰﺎ ﻭﺇﻳﺎﺑﹰﺎ ﲟﻜﻮﻙ ﺍﳌﻌﺮﻓﺔ ﻭﺍﶈﺒﺔ‪.‬‬ ‫ﻭﺿﻤﻦ ﻫﺬﻩ ﺍﳌﺴﺎﻓﺔ ﺍﻟﺸﺎﺳﻌﺔ ﺑﲔ ﺑﺪﺍﻳﺔ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺇﱃ ‪‬ﺎﻳﺔ ﺣﻖ ﺍﻟـﻴﻘﲔ‬ ‫ﺡ ﻟِـﻲ‬ ‫ﺏ ﺍﺷ‪‬ـ ‪‬ﺮ ‪‬‬ ‫ﻼ‪ :‬ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪  :‬ﺭ ِّ‬ ‫ﺍﺑﺘﺪﺍﺀﺍﺕ ﻭﺍﻧﺘﻬﺎﺀﺍﺕ ﻧﺴﺒﻴﺔ ﻛﺜﲑﺓ‪ .‬ﻓﻤﺜ ﹰ‬ ‫ﺻ ‪‬ﺪﺭِﻱ‪) ‬ﻃﻪ‪ (٢٥ :‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﺜﲑﻳﻦ ﺍﻧﺘﻬﺎﺀ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﺑﺘﺪﺍﺀ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳊﻈﻮﺓ‬ ‫‪‬‬ ‫ﺻ ‪‬ﺪ ‪‬ﺭ ‪‬ﻙ‪) ‬ﺍﻻﻧﺸﺮﺍﺡ‪ ..(١:‬ﻭﻛﺬﺍ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪:‬‬ ‫ﻚ ‪‬‬ ‫ﺡ ﹶﻟ ‪‬‬ ‫ﺸ ‪‬ﺮ ‪‬‬ ‫ﺑـﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬ ‫ﺏ ﹶﺃ ِﺭﻧِﻲ ﹶﺃﻧ ﹸﻈ ‪‬ﺮ ِﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫‪ ‬ﺭ ِّ‬ ‫ﻚ‪) ‬ﺍﻷﻋﺮﺍﻑ‪ (١٤٣:‬ﺎﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻘﺎﻣﻪ‪ ،‬ﻭﻟﻜﻨـﻪ ﻳﻌـ ‪‬ﺪ‬ ‫ﺼﺮ‪ ‬ﻭﻣ‪‬ﺎ ﹶ‬ ‫ﻍ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺍﺑﺘﺪﺍﺀ ﺣﺴﺐ ﺃﻓﻖ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻣ‪‬ﺎ ﺯ‪‬ﺍ ﹶ‬ ‫ﻃﻐ‪‬ـﻰ‪) ‬ﺍﻟـﻨﺠﻢ‪..(١٧:‬‬ ‫ﻭﻫﻜﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ :‬ﺇﻥﱠ ‪‬ﻣ ِﻌ ‪‬ﻲ ‪‬ﺭِّﺑﻲ ‪‬ﺳ‪‬ﻴ ‪‬ﻬﺪِﻳ ِﻦ‪) ‬ﺍﻟﺸﻌﺮﺍﺀ‪ (٦٢:‬ﺍﻟﺬﻱ ﻫﻮ ﺗﻌـﺒﲑ‬ ‫ﺤ ‪‬ﺰ ﹾﻥ ِﺇﻥﱠ‬ ‫ﻋﻦ ﺇﺩﺭﺍﻙ ﻟﻠﻤﻌﻴﺔ‪ ،‬ﻻ ﻳﻘﺎﺱ ﻣﻊ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺴﺎﻣﻴﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﺍَ‬ ‫ﷲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ‪) ‬ﺍﻟﺘﻮﺑﺔ‪.(٤٠:‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻷﺳﺎﺱ ﰲ ﺍﳌﺒﺪﺃ‪ ،‬ﻫﻮ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﻌـﺰﻡ‪ ..‬ﻭﰲ ﺍﳌﻨﺘـﻬﻰ‪،‬‬ ‫ﺍﳉﺪﻳﺔ‪ ،‬ﺍﻟﺘﻤﻜﲔ ﻭﺍﻷﺩﺏ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻗﺼ‪‬ﺮﻭﺍ ﰲ ﺍﳌﺒﺪﺃ ﻳﻈﻠﻮﻥ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺑﻴﻨﻤﺎ ﰲ‬ ‫ﺍﳌﻨﺘﻬﻰ ﻳﻌﺎﺗ‪‬ﺒﻮﻥ ﻭﻳﺆﻧﺒﻮﻥ‪.‬‬ ‫ﺇﻥ ﻣﻦ ﺃﻫﻢ ﺍﳌﻨﺎﺑﻊ ﺍﳌﻐﺬﻳﺔ ﻟﻺﺭﺍﺩﺓ ﻫﻮ ﺍﳊﺴﺎﺳﻴﺔ ﻭﺍﻟﺪﻗﺔ ﰲ ﺃﺩﺍﺀ ﺍﻟﺘﻜﺎﻟﻴﻒ‪،‬‬ ‫ﻣﻊ ﺍﻟﺘﻮﺳﻞ ﻭﺍﻟﺘﻀﺮﻉ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ .‬ﻭﺃﺳﺒﻖ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻫﻮ ﺃﻥ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﻣﺮﺗﺒﻄﺔ‬ ‫ﺑﺎﻷﺧﺬ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺑﺪﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ ﻛﻲ ﺗﻜﻮﻥ ﻋﲔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﱵ ﻳﺒﺼﺮ ‪‬ﺎ ﻭﺃﺫﻧﻪ ﺍﻟﱵ‬ ‫)‪(١‬‬ ‫ﻳﺴﻤﻊ ‪‬ﺎ ﻭﻟﺴﺎﻧﻪ ﺍﻟﻨﺎﻃﻖ ‪‬ﺎ ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ‪‬ﺎ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺃﳍﻤﲏ ﺭﺷـﺪﻱ ﻭﺃﻋﺬﱐ ﻣﻦ ﺷـﺮ ﻧﻔﺴﻲ‪،‬‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺮﻗﺎﺋﻖ ‪٣٨‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.٢٥٦/٦‬‬

‫‪١٩٤‬‬


‫ﺍﻟﹼﻠﻬﻢ ﺇﱐ ﺃﺳﺄﻟﻚ ﻓﻌﻞ ﺍﳋﲑﺍﺕ‪ ،‬ﻭﺗﺮﻙ ﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻭﺻﻞ ﺍﻟﹼﻠﻬﻢ‬ ‫ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﺨﺘﺎﺭ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﳌﻘﺮﺑﲔ ﺍﻷﺑﺮﺍﺭ‪.‬‬

‫‪١٩٥‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﻴﻘﲔ ﻳﻌﲏ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﺸﻚ ﻭﺍﻟﺸﺒﻬﺔ‪ ،‬ﻭﲤﻠﻴﻚ ﺍﻟﺮﻭﺡ ﻋﻠﻤـﺎ ﻗﺎﻃﻌـﺎ‬ ‫ﻭﺻﺎﺋﺒﺎ ﻭﺻﺤﻴﺤﺎ ﻻ ﺗﺮﺩﺩ ﻭﻻ ﺭﻳـﺐ ﻓﻴـﻪ ﻗـﻂ‪ .‬ﻓـﺎﻟﻴﻘﲔ‪ ،‬ﻭﺍﻹﻳﻘـﺎﻥ‪،‬‬ ‫ﻭﺍﻻﺳﺘﻴﻘﺎﻥ‪ ،‬ﻭﺍﻟﺘﻴﻘﻦ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻣﻘﺎﻡ ﻣﻌﻨﻮﻱ ﻳﻌﻴﺸﻪ ﺳﺎﻟﻚ ﺍﳌﻌﺮﻓﺔ ﻟﺪﻯ ﺍﺭﺗﻘﺎﺋﻪ‬ ‫ﰲ ﺳﻴﺎﺣﺘﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ .‬ﻓﻬﺬﺍ ﺍﳌﻘﺎﻡ ﳜﺺ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟـﱵ ﳍـﺎ ﺩﺭﺟـﺎﺕ‪،‬‬ ‫ﻛﺎﳌﺮﺗﺒﺔ ﻭﺍﻟﺘﺮﻗﻲ ﻭﺍﻻﻧﺒﺴﺎﻁ‪ ،‬ﻭﻻ ﻳﻨﺼﺮﻑ ﺍﻟﺬﻫﻦ ﻗﻄﻌﺎﹰ ﺇﱃ ﺍﻟﻌﻠـﻢ ﺍﻹﳍـﻲ‬ ‫ﺍﻟﺬﻱ ﻻ ﺩﺭﺟﺎﺕ ﻓﻴﻪ ﻭﻻ ﻣﺮﺍﺗﺐ ﻭﻻ ﺭﻗﻲ ﻭﻻ ﺍﻧﺒﺴﺎﻁ‪ ،‬ﺇﺫ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴـﺔ‬ ‫ﺗﻮﻗﻴﻔﻴﺔ ﻣﻘﻄﻮﻉ ‪‬ﺎ ﺑﺎﻟﻴﻘﲔ‪ ،‬ﻭﻗﺪ ﻋ‪‬ﻠِّﻢ ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﺎﺭﻉ ‪ -‬ﺣﺴﺐ ﺍﻟﻮﺍﺭﺩﺍﺕ‬ ‫ﺍﻟﱵ ﻭﻫﺒﺖ ﻟﻪ ‪ -‬ﺍﻟﺬﻱ ﻫﻮ ﻟﺴﺎﻥ ﺍﻟﻐﻴﺐ ﺍﻟﻔﺼﻴﺢ‪ ،‬ﻭﺑ‪‬ﻠﹼﻎ ﻣﺎ ﻫﻲ ﻫﺬﻩ ﺍﻷﲰﺎﺀ‪،‬‬ ‫ﻓﻼ ﻧﺼﺎﺩﻑ ﻓﻴﻬﺎ ﺍﺳﻢ "ﺍﳌﻮﻗﻦ" ﻟﻴﻜﻮﻥ ﻣﺼﺪﺭﺍﹰ ﻟﻠﻴﻘﲔ‪ .‬ﻭﺛﺎﻧﻴـﺎﹰ‪ :‬ﺃﻥ ﺍﻟـﻴﻘﲔ‬ ‫ﻳ‪‬ﺴﺘﻌﻤﻞ ﳌﻦ ﻳﺘﺼﻒ ﺑﺎﻟﺸﻚ ﻭﺍﻟﺸﺒﻬﺔ ﻭﺍﻟﺘﺮﺩﺩ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻣﻨـﺰ‪‬ﻫﺔ‬ ‫ﻭﻣﻘﺪﺳﺔ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪.‬‬ ‫ﻭﺍﻟﻴﻘﲔ ﻟﺪﻯ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺄﺳﺲ ﺍﻹﳝـﺎﻥ ﻭﻻ ﺳـﻴﻤﺎ ﻗﻄﺒـﻪ‬ ‫ﺍﻷﻋﻈﻢ )ﺍﻟﺘﻮﺣﻴﺪ(‪ ،‬ﺑﻌﻠﻢ ﻻ ﺍﺣﺘﻤﺎﻝ ﻟﻨﻘﻴـﻀﻪ ﻗﻄﻌـﺎﹰ‪ ،‬ﻭﻗﺒﻮﻟـﻪ ﻭﺇﺩﺭﺍﻛـﻪ‬ ‫ﻭﺍﺳﺘﺸﻌﺎﺭﻩ‪ ،‬ﻭﺟﻌﻠﻪ ﺟﺰﺀﹰﺍ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻠﻮﻏﹰﺎ ﺇﱃ ﺃﹸﻓﻖ ﺍﻟﻌﺮﻓﺎﻥ‪.‬‬ ‫ﻭﻗﺪ ‪‬ﻋﺮ‪‬ﻑ ﺃﻳﻀﹰﺎ ﺃﻧﻪ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﻭﻣﺮﺍﻗﺒﺔ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﺷـﻴﺎﺀ ﻭﻛﺘﻤـﺎﻥ‬ ‫‪١٩٦‬‬


‫ﺍﻷﺳﺮﺍﺭ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ "ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ" ﻣﺴﺘﻐﻨﻴﹰﺎ ﻋﻦ ﺍﻟـﺪﻻﺋﻞ ﻭﺍﻟـﱪﺍﻫﲔ ﰲ‬ ‫ﺍﻹﳝﺎﻥ‪ .‬ﻭﺃﺭﻯ ﻣﻦ ﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻴﻘﲔ ‪ ،‬ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﻘﻄـﺔ ﻫـﻲ‬ ‫ﺻّﻞ ﺇﻟﻴﻬﺎ ﺑﺎﺳﺘﻌﻤﺎﻝ ﲨﻴﻊ ﻣﻨﺎﺑﻊ ﺍﳌﻌﺮﻓﺔ ﻭﺳﺒﻞ ﺍﳌﺸﺎﻫﺪﺓ ﻭﺍﳌﺮﺍﻗﺒﺔ‪،‬‬ ‫ﺃﻗﺼﻰ ﻣﺎ ﺗ‪‬ﻮ ِ‬ ‫ﻭﺍﻟﱵ ﻫﻲ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺟﻬﺔ ﻭﺍﻧﺘﻬﺎﺀ ﻣﻦ ﺟﻬﺔ ﺍﺧﺮﻯ‪.‬‬ ‫ﻓﺮﺟﻞ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺒﺎﻟﻎ ﺗﻠﻚ ﺍﻟﻨﻘﻄﺔ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻔﺘﺢ ﺃﺷﺮﻋﺘﻪ ﳓﻮ ﺍﳋﻠﻮﺩ‪ ،‬ﻓﻴﺼﻞ‬ ‫ﺼﺮ‪ ‬ﻭﻣ‪‬ـﺎ ﹶ‬ ‫ﻍ ﺍﹾﻟ‪‬ﺒ ‪‬‬ ‫ﺃﻓﻖ ﺍﳌﻌﺮﺍﺝ ﻗﻠﺒﹰﺎ‪ ،‬ﻭﺭﻭﺣﹰﺎ ﺃﻓﻖ ‪‬ﻣ‪‬ﺎ ﺯ‪‬ﺍ ﹶ‬ ‫ﻃﻐ‪‬ـﻰ‪) ‬ﺍﻟـﻨﺠﻢ‪،(١٧ :‬‬ ‫ﻓﻴﺠﻮﻝ ﺑﲔ ﳎﺮ‪‬ﺍﺕ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻹﳍﻴﺔ ﺍﳌﺘﻮﻫﺠﺔ‪ ،‬ﻭﻳ‪‬ﻜﺮ‪‬ﻡ ﺑﻠﺴﺎﻥ ﻳﻨﻄﻖ ﺑـ "ﺍﻵﻳﺔ‬ ‫ﺍﻟﻜﱪﻯ" ﻭﺑﺒﺼﺮ ﻳﺸﺎﻫﺪﻫﺎ ﻭﺑﺴﻤﻊ ﻳﺴﻤﻌﻬﺎ‪ ..‬ﺃﻱ ﺃﻧﻪ ﳛﻈﻰ ﲟﺎ ﺗﻔﻴﺪﻩ ﻣﻌـﺎﱐ‬ ‫ﲨﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ‪ ،‬ﻧﺘﻴﺠﺔ ﻣﻄﺎﻟﻌﺘﻪ ﻟﻜﺘﺎﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﻄﺎﻟﻌﺔ‬ ‫ﻣﻨﻈﻤﺔ‪ ،‬ﻭﺗﻨﻔﻴﺸﻪ ﺍﻷﺷﻴﺎﺀ ﻣﻜﺮﺭﹰﺍ ﺇﻳﺎﻫﺎ ﻛﺎﳊﻼﺝ ﺍﳌﺎﻫﺮ‪ ..‬ﻭﳛﺮﺯ ﺍﻧﻜﺸﺎﻓﹰﺎ ﳌﺎ ﻻ‬ ‫ﻳﻮﺻﻞ ﺇﻟﻴﻪ ﻣﻦ ﺃﺳﺮﺍﺭ ﻓﻴﻤﺎ ﻭﺭﺍﺀ ﺍﻷﺳﺘﺎﺭ‪ ،‬ﻭﺫﻟﻚ ﲟﺎ ﻳ‪‬ﻘـﺪ‪‬ﻡ ﺍﷲ ﳌـﺸﺎﻫﺪﺗﻪ ﰲ‬ ‫ﺍﻵﻓﺎﻕ ﻭﺍﻷﻧﻔﺲ ﻣﻦ ﻟﻮﺣﺎﺕ ﺍﻟﻌﱪ ﺍﻟﻮﺍﺣﺪﺓ ﺗﻠﻮ ﺍﻷﺧـﺮﻯ‪ ..‬ﻭﻳﻨـﺎﻝ ﲡﻠﻴـﹰﺎ‬ ‫"ﻟﻠﻜﻨـﺰ ﺍﳌﺨﻔﻲ" ﺑﻄﻮﻝ ﻣﻮﺟﺔ ﺍﻟﺘﻨـﺰﻝ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﻗﻄﻌﻪ ﺑﻄﺎﻗﺔ ﺍﻟﺒﺸﺮ‪،‬‬ ‫ﻭﻻ ﳝﻜﻦ ﺍﻹﺣﺎﻃﺔ ﺑﻪ‪ ،‬ﻳﻨﺎﻟﻪ ﰲ ﺍﻟﻘﻠﺐ ﺑﺈﻣﺮﺍﺭ ﺣﻴﺎﺗﻪ ﰲ ﺇﻗﻠﻴﻢ ﺍﻹﳍﺎﻣﺎﺕ ﺍﳌﻨﻮﺭ‬ ‫ﺍﳌﻄﻠﺴﻢ‪ ..‬ﻭﻳﻐﻨﻢ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﻣﺎ ﻳﺸﻌﺮﻩ ﻣﻨﺸﻮﺭ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﺒﻠﻮﺭﻱ ﻭﻳـﺸﲑ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﻜﺲ ‪-‬ﻣﻦ ﺩﻭﻥ ﺗﻜﺴﺮ ﺃﻭ ﲢﻮﻳﻞ‪ -‬ﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻟﱵ ﻫﻲ ﲟﺎﻫﻴـﺔ‬ ‫ﺍﻟﻀﻮﺀ ﺍﳌﺘﺮﺷﺢ ﻣﻦ ﻫﺬﻩ ﺍﳌﻨﺎﺑﻊ‪ ،‬ﻳﻌﻜﺴﻪ ﻋﻠـﻰ ﺍﻟﻌـﲔ ﻭﺍﻷﺫﻥ ﻭﺍﻟﻠﻄـﺎﺋﻒ‬ ‫ﺍﻷﺧﺮﻯ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺇﺩﺭﺍﻙ ﻫﺬﻩ ﺍﳊﻈﻮﺓ ﻭﺍﻻﺳﺘﺸﻌﺎﺭ ‪‬ﺎ ﻭﺗﺬﻭﻗﻬﺎ ﻭﺍﻟﺘﻠﺬﺫ ‪‬ﺎ‪ ،‬ﻻ‬ ‫ﻳ‪‬ﻜﺮ‪‬ﻡ ﺑﻪ ﺇ ﹼﻻ ﺍﻟﻘﺮﻳﺒﻮﻥ ﻣﻦ ﺍﷲ ﲟﻌﲎ ﺧﺎﺹ ﺟﺪﹰﺍ‪.‬‬ ‫ﻱ ﺇﱃ ﺣ ‪‬ﺪ ﳝﻸ ﺍﻟﻘﻠﺐ ﻧﻮﺭﺍﹰ‪ ،‬ﻭﻳﻨﻔﻲ ﻋﻨﻪ ﻏﺒﺎﺭ ﺍﻟـﺸﻚ‬ ‫ﺇﻥ ﺃﻗﻞ ﺍﻟﻴﻘﲔ‪ ،‬ﻗﻮ ‪‬‬ ‫‪١٩٧‬‬


‫ﻭﳝﺴﺢ ﺿﺒﺎﺏ ﺍﻟﺘﺮﺩﺩ ﻭﻳﻨﻔﺦ ﰲ ﻋﺎﱂ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺪﺍﺧﻠﻲ ﺃﻧﺴﺎﻣﹰﺎ ﺗﻔﻮﺡ ﺑﺎﻟﺴﺮﻭﺭ‬ ‫ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﺮﳛﺎﻥ‪ .‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺫﻭ ﺍﻟﻨﻮﻥ ﺍﳌﺼﺮﻱ‪ :‬ﺍﻟـﻴﻘﲔ ﻳﻔﺠ‪‬ـﺮ‬ ‫ﺍﻟﻘﻠﺐ ﺑﺂﻣﺎﻝ ﺃﺑﺪﻳﺔ ﻭﺭﻏﺒﺎﺕ ﺃﺧﺮﻭﻳﺔ‪ ،‬ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺍﻟﺮﻓﻴﻊ ﻳﺜﲑ ﻓﻜـﺮ ﺍﻟﺰﻫـﺪ‬ ‫ﻭﻳﻨﻤﻴﻪ‪ ..‬ﻓﺮﺑﻮﻉ ﺍﻟﺰﻫﺪ ﳎﺎﻻﺕ ﻟﻠﻔﻜﺮ ﻣﻔﺘﻮﺣﺔ ﻟﻠﺤﻜﻤﺔ‪ ،‬ﻓﺎﻟﺮﻭﺡ ﺍﻟﺬﻱ ﳛﻠﻖ‬ ‫ﺑﺎﻟﺰﻫﺪ ﻭﻳﺒﻠﻎ ﺍﳊﻜﻤﺔ ﻳﺴﺪﺩ ﺍﻟﻨﻈﺮ ﳓﻮ ﺍﻟﻌﻘﱮ ﻭﳚﻌﻠﻬﺎ ﻣﻬﻴﻤﻨﺔ ﻋﻠﻴﻪ‪ .‬ﻓﺎﻟـﺬﻳﻦ‬ ‫ﻳﻘﺼﺪﻭﻥ ﺍﻟﻌﻘﱮ ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ ﻫﻢ ﰲ ﻣﻌﻴﺔ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻣﻊ ﺃ‪‬ﻢ ﰲ ﺃﻭﺳـﺎﻁ‬ ‫)‪(١‬‬ ‫ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﺥ ﺇﺯﺍﺣﺔ ﺍﻟﺴﺘﺎﺭ‪ ،‬ﻭﺑﻌﺪ ﺧﻄﻮﺗﲔ ﻣﻨـﻪ ﺍﳌﻜﺎﺷـﻔﺔ‪،‬‬ ‫ﺇﻥ ﺑﺪﺍﻳﺔ ﺍﻟﻴﻘﲔ‪ ،‬ﺑﺮﺯ ‪‬‬ ‫ﻭﺑﻠﻮﻍ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﻻﻣﺘﻼﺀ ﺑﺎﻟﺘﺠﻠﻴـﺎﺕ ﺍﻹﳍﻴـﺔ‪ ،‬ﻭﺍﻻﻧﻐـﻼﻕ ﺇﺯﺍﺀ ﲨﻴـﻊ‬ ‫ﺍﻟﺸـﺒﻬﺎﺕ ﻭﺍﻟﺸـﻜﻮﻙ‪ ،‬ﺣﱴ ﺃﻥ ﳑﻦ ﺑﻠﻐﻮﺍ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﻛﹸـﺸﻒ‬ ‫ﺕ ﻳﻘﻴﻨﹰﺎ‪ (٢).‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻹﻗﻠﻴﻢ ﺍﻟﺬﻱ ﺗﻈﻬﺮ ﻓﻴﻪ ﺣﻘﻴﻘﺔ ﺍﻷﺷـﻴﺎﺀ‬ ‫ﺍﻟﻐﻄﺎﺀ ﻣﺎ ﺍﺯﺩﺩ ‪‬‬ ‫ﲟﺎ ﻫﻮ ﻓﻮﻕ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻟﻜﻴﻔﻴﺎﺕ ﺑ‪‬ﻨﻔﹶﺴﲔ ﺍﺛﻨﲔ‪ ،‬ﻫﻨﺎﻙ ﺍﳌﺸﺎﻫﺪﺓ ﻭﻫـﻲ ﺃﻓـﻖ‬ ‫ﺍﻟﺴـﻴﺎﺣﺔ ﰲ ﻋﺎﱂ ﺍﳌﻮﺍﻫﺐ ﺍﻟﱵ ﻓﻴﻬﺎ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌـﺖ ﻭﻻ‬ ‫ﺧﻄـﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸـﺮ‪.‬‬ ‫ﻭﺍﻟﻴﻘﲔ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺪﺃ ﻛﺴﱯ ﻭﺃﻗﺼﺪ ﺑﻪ ﺗﻌﻠـﻖ ﺍﻹﺭﺍﺩﺓ ﺍﳉﺰﺋﻴـﺔ ﺑﺎﳌﻴـﻞ‬ ‫ﻭﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻛﻤﺎ ﻫﻮ ﻟﺪﻯ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺍﳌﻨﺘـﻬﻰ ﻭﺍﻟﻨﺘﻴﺠـﺔ‬ ‫ﺑﺪﻳﻬﻲ‪ ،‬ﻭﻟﻄﻔﻲ‪ ،‬ﻭﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺗﺄﺷﲑﺓ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻓﺘﻈﻬﺮ ﺍﳌﻌﺮﻓﺔ؛ ﺑﺎﻗﺘﺮﺍﻥ ﺇﺣـﺴﺎﻥ‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٢٨٩‬‬ ‫‪ (٢‬ﻳﻨﺴﺐ ﺇﱃ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻷﰊ ﻧﻌﻴﻢ ‪٢٠٣/١٠‬؛ ﺍﻷﺳﺮﺍﺭ ﺍﳌﺮﻓﻮﻋﺔ ﻟﻌﻠـﻲ‬ ‫ﺍﻟﻘﺎﺭﻱ ‪.٢٨٦‬‬

‫‪١٩٨‬‬


‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺰﺍﻭﻳﺔ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﺍﻟﺴﺪﻳﺪ‪ ،‬ﻭﺍﻟﻨﻴﺔ ﺍﳋﺎﻟﺼﺔ‪ ،‬ﻭﺗﻌﺎﺭﻑ ﺍﻟﺴﺎﻟﻚ ﻣﻊ‬ ‫ﺍﻷﺩﻟﺔ‪ ،‬ﻓﺘﺘﺒﻠﻮﺭ ﻭﺗﻨﻮﺭ ﲨﻴﻊ ﺃﻋﻤﺎﻕ ﺍﻟﺬﺍﺕ‪ .‬ﻭﺇﺫﺍ ﺑﺎﻷﻧﻮﺍﺭ ﺗﻐﺪﻕ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﻣﻦ‬ ‫ﺍﳉﻬﺎﺕ ﺍﻷﺭﺑﻊ‪ ،‬ﻭﻳﻨﺒﺜﻖ ﺍﻟﻔﺠﺮ ﻋﻠﻰ ﺃﺿﻮﺍﺀ ﺗﺘﺮﻯ ﰲ ﺁﻓﺎﻕ ﺍﻟﻮﺟـﻮﺩ‪ .‬ﻭﺗـﺴﻄﻊ‬ ‫ﺍﳌﻐﺎﺭﺏ ﺳﻄﻮﻉ ﺍﳌﺸﺎﺭﻕ‪ .‬ﻓﲑﻯ ﻛﻞ ﻓﺮﺩ ﺣﺴﺐ ﺍﺳﺘﻌﺪﺍﺩﻩ ﻧﻔﺴ‪‬ﻪ ﻛﻨﻘﻄﺔ ﳏﺎﻃﺔ‬ ‫ﺑﺎﻷﻧﻮﺍﺭ ﰲ ﺃﻋﻤﺎﻕ ﺭﻭﺣﻪ‪ ..‬ﻭﻳﺸﺎﻫﺪ ﻧﻀﻮﺏ ﲝﺮ ﺍﺿﻄﺮﺍﺑﺎﺕ ﺍﻟﻜﺜﺮﺓ ﻭﻓﻨـﺎﺀﻩ‪.‬‬ ‫ﻭﻳﺪﺭﻙ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻗﺪ ﺍﻧﻘﻠﺐ ﺇﱃ ﺯﻣﺰﻣﺔ ﺍﻟﻮﺣﺪﺓ ﻭﺗﺮﳕﻬﺎ ﻓﻴﺘﺬﻭﻗﻬﺎ ﻭﻳﻌﻴﺶ ‪‬ﺎ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﻴﻘﲔ ﻣﻦ ﺣﻴﺚ ﺍﺑﺘﺪﺍﺅﻩ‪ ،‬ﻓﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﻀﺒﺎﺑﻴﺔ ﻭﺍﻟﻐﺒﺶ‪ ،‬ﻭﳍـﺬﺍ‬ ‫ﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻠﻖ ﻭﻋﺪﻡ ﺍﻻﺳﺘﻘﺮﺍﺭ‪ .‬ﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﻧﺘﻴﺠﺘـﻪ ﻓﻬـﻮ ﺣـﻀﻮﺭ‬ ‫ﻳﻬ ‪‬‬ ‫ﻭﺍﻃﻤﺌﻨﺎﻥ ﺑﺎﻟﻎ ﻳﻔﻮﻕ ﺍﻟﺘﺼﻮﺭ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻳﻌﺠﺰﻭﻥ ﻋﻦ ﺭﺅﻳﺔ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﺒﺪﺃ‬ ‫ﻭﺍﳌﻨﺘﻬﻰ‪ ،‬ﻗﺪ ﻳﻠﺘﺒﺲ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺮ ﺑﺄﻥ ﰲ ﺍﻟﻴﻘﲔ ﺧﻄﺮﺍﺕ‪ ،‬ﻭﰲ ﺍﳊﻀﻮﺭ ﺍﻟﺘﻮﻃﻦ‬ ‫ﻭﺍﻷﻣﺎﻥ‪ .‬ﺑﻴﻨﻤﺎ ﺍﳌﺴﺄﻟﺔ ﻫﻲ ﻣﺴﺄﻟﺔ ﺍﳌﺒﺪﺃ ﻭﺍﳌﻨﺘﻬﻰ‪ .‬ﺃﻣﺎ ﺍﳋﻄﺮﺍﺕ ﻓﻬـﻲ ﻭﺍﺭﺩﺓ‬ ‫ﷲ‬ ‫ﻟﻜﻞ ﺃﺣﺪ ﻛﻤﺎ ﻳﻔﻬﻢ ﻣﻦ ﻓﺤﻮﻯ ﺍﳊﺪﻳﺚ ﺍﻟـﺸﺮﻳﻒ )ِﺇ ﹼﻻ ﹶﺃ ﹾﻥ ‪‬ﻳ‪‬ﺘ ‪‬ﻐﻤ‪‬ـ ‪‬ﺪﻧِﻲ ﺍ ُ‬ ‫ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ٍﺔ(‪ (١)،‬ﻭﺃﻣﺎ ﺍﻟﺘﻮﻃﻦ ﻭﺍﻷﻣﺎﻥ ﻓﻬﻮ ﺑﻮﺍﻛﲑ ﻋﻨﺎﻳﺘﻪ ﺳـﺒﺤﺎﻧﻪ ﺍﻟـﱵ ﺭﺑ‪‬ﺎﻫـﺎ‬ ‫ﻭﺃﻧﺸﺄﻫﺎ ﰲ ﻣﺸﺎﺗﻠﻪ ﺍﳋﺎﺻﺔ‪.‬‬ ‫ﻭﻗﺪ ﲝﺚ ﺍﻟﻴﻘﲔ ﺿﻤﻦ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻟﺪﻯ ﺃﺭﺑﺎﺏ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﰲ ﺿﻮﺀ ﻣـﺎ‬ ‫ﺗﺸﲑ ﺇﻟﻴﻪ ﺁﻳﺎﺕ ﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ‪:‬‬ ‫‪ .١‬ﻋﻠﻢ ﺍﻟﻴﻘﲔ‪ :‬ﻫﻮ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺃﻗﻮﻯ ﺇﳝﺎﻥ ﻭﺃﻗﻄﻊ ﺇﺫﻋﺎﻥ ﻓﻴﻤـﺎ ﻳﺘﻌﻠـﻖ‬ ‫ﺑﺄﻣﻮﺭ ﻣﺴﺘﻬﺪﻓﺔ‪ ،‬ﺑﻮﺻﺎﻳﺔ ﺍﻷﺩﻟﺔ ﺍﻟﻮﺍﺿﺤﺔ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﺴﺎﻃﻌﺔ‪.‬‬ ‫‪ .٢‬ﻋﲔ ﺍﻟﻴﻘﲔ‪ :‬ﻫﻮ ﻣﺮﺗﺒﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﻌﺮﻓﺔ ﺗﻔﻮﻕ ﺍﻟﺘﻌﺮﻳـﻒ‪ ،‬ﻳﻜـﺴﺒﻪ‬ ‫‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺮﻗﺎﺋﻖ ‪ ،١٨‬ﺍﳌﺮﺿﻰ ‪١٩‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳌﻨﺎﻓﻘﲔ ‪٧١٧٨‬؛ ﺃﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺰﻫﺪ ‪.٢٠‬‬

‫‪١٩٩‬‬


‫ﺡ ‪ ،‬ﺑﺎﻟﻜﺸﻒ ﻭﺍﳌﺸﺎﻫﺪﺓ ﻭﺍﻹﺩﺭﺍﻙ ﻭﺍﻻﺳﺘﺸﻌﺎﺭ‪.‬‬ ‫ﺍﻟﺮﻭ ‪‬‬ ‫‪ .٣‬ﺣﻖ ﺍﻟﻴﻘﲔ‪ :‬ﻫﻮ ﺍﳊﻈﻮﺓ ﲟﻌﻴﺔ ﺫﺍﺕ ﺃﺳﺮﺍﺭ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺳﺘﺎﺭ ﻭﻻ ﺣﺎﺋﻞ‪،‬‬ ‫ﺗﺘﺠﺎﻭﺯ ﺍﻟﺘﺼﻮﺭﺍﺕ‪ ،‬ﻭﻣﻦ ﺩﻭﻥ ﻛﻤﻴﺔ ﻭﻻ ﻛﻴﻔﻴﺔ‪ .‬ﻭﻗﺪ ﻓﺴﺮ ﺑﻌـﻀﻬﻢ ﻫـﺬﻩ‬ ‫ﺍﳊﻈﻮﺓ ﺑﻔﻨﺎﺀ ﺍﻟﻌﺒﺪ ﻣﻦ ﺣﻴﺚ ﺫﺍﺗﻪ ﻭﺃﻧﺎﻧﻴﺘﻪ ﻭﻧﻔﺴﻪ‪ ،‬ﻭﻗﻴﺎﻣـﻪ ﺑـﺬﺍﺕ ﺍﳊـﻖ‬ ‫ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﳝﻜﻦ ﺃﻥ ﻧﻌﺒ‪‬ﺮ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﲟﺜﺎﻝ ﺑﺴﻴﻂ ﻭﻫﻮ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺑﺎﳌﻮﺕ ﻗﺒﻞ ﻣﻮﺗﻪ ﻫﻲ "ﻋﻠﻢ ﺍﻟﻴﻘﲔ"‪ ،‬ﻭﺭﺅﻳﺘﻪ ﺍﳌﻼﺋﻜﺔ ﺍﻵﺗﲔ ﻟﻘـﺒﺾ ﺭﻭﺣـﻪ‬ ‫ﻭﺍﺭﺗﻔﺎﻉ ﺍﻟﻐﺸﺎﻭﺓ ﻋﻦ ﺑﺼﺮﻩ ﻭﺷﻬﻮﺩﻩ ﺑﻌﺾ ﺍﳊﻮﺍﺩﺙ ﻓﻮﻕ ﺍﻟﻄﺒﻴﻌﺔ ﰲ ﺃﺛﻨـﺎﺀ‬ ‫ﺳﻜﺮﺍﺕ ﺍﳌﻮﺕ ﻫﻮ "ﻋﲔ ﺍﻟﻴﻘﲔ"‪ .‬ﻭﺗﺬﻭﻗﻪ ﻃﻌﻢ ﺍﳌﻮﺕ ﺍﳋﺎﺹ ﺑﻪ ﻫﻮ "ﺣـﻖ‬ ‫ﺍﻟﻴﻘﲔ"‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺄﻱ ﻋﻠﻢ ﻗﺎﻃﻊ ﺍﻛﺘﺴﺒﻪ ﺍﻹﻧـﺴﺎﻥ ﺑﻄﺮﻳـﻖ ﺍﻻﺳـﺘﺪﻻﻝ‬ ‫ﺍﻟﻌﻠﻤﻲ‪ ،‬ﰲ ﺃﻱ ﻣﻮﺿﻮﻉ ﻛﺎﻥ‪ ،‬ﻫﻮ ﻋﻠﻢ ﺍﻟﻴﻘﲔ‪ .‬ﻭﺑﻠﻮﻏـﻪ ﺑﺒـﺼﺮﻩ ﻭﲰﻌـﻪ‬ ‫ﻭﺣﻮﺍﺳﻪ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻷﺧﺮﻯ ﺇﱃ ﺍﳌﻌﺮﻓﺔ ﻫﻮ ﻋﲔ ﺍﻟﻴﻘﲔ‪ .‬ﻭﺍﻟﻌﺮﻓﺎﻥ ﺍﻟـﺬﻱ ﻳـﺮﺩ‬ ‫ﻭﺟﺪﺍﻧﻪ ﻣﺒﺎﺷﺮﺓ ﻭﻳﻨﺒﻌﺚ ﻣﻨﻪ ﺣﱴ ﻳﻐﺸﻰ ﲨﻴﻊ ﺣﻮﺍﺳﻪ ﺍﻟﻈـﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨـﺔ‪،‬‬ ‫ﻣﺴﺘﻐﻨﻴﹰﺎ ﻋﻦ ﺍﻷﺩﻟﺔ ﻭﺍﻟﱪﺍﻫﲔ ﻫﻮ "ﺣﻖ ﺍﻟﻴﻘﲔ"‪.‬‬ ‫ﺃﻣﺎ ﺗﻄﺒﻴﻖ ﺍﻟﻴﻘﲔ ﻭﻻ ﺳﻴﻤﺎ ﺣﻖ ﺍﻟﻴﻘﲔ ﻋﻠﻰ ﺍﳊﻘﺎﺋﻖ ﺍ‪‬ﺮﺩﺓ‪ ،‬ﻓﻜﻤﺎ ﺫﻛﺮﻧﺎ ﺁﻧﻔﺎﹰ‪،‬‬ ‫ﻓﻬﻮ ﻣﺴﺄﻟﺔ ﺣﺎﻟﻴﺔ ﻭﺫﻭﻗﻴﺔ ﻛﻠﻴﹰﺎ‪ .‬ﻭﺃﻱ ﻛﻼﻡ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻳﻔﻮﻕ ﺣﺪ‪‬ﻧﺎ‪.‬‬ ‫ﻼ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺟﺘﻨﺎﺑﻪ‪،‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺃﺭﻧﺎ ﺍﳊﻖ ﺣﻘﹰﺎ ﻭﺍﺭﺯﻗﻨﺎ ﺍﺗﺒﺎﻋﻪ ﻭﺃﺭﻧﺎ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻃ ﹰ‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﻴﻘﲔ ﺍﻷﰎ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻷﻛﺮﻡ‬ ‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬ ‫‪٢٠٠‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺬﻛﺮ ﻫﻮ ﺍﻟﺘﺨﻄﺮ‪ ،‬ﺍﻻﺳﺘﺬﻛﺎﺭ‪ .‬ﻭﻟﺪﻯ ﺍﻟﺼﻮﻓﻴﺔ ﻫﻮ ﺗﻜـﺮﺍﺭ ﺍﺳـﻢ "ﺍﷲ"‬ ‫ﻭﺻﻔﺎﺗﻪ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺑﻀﻊ ﻣﻨﻬﺎ ﻣﻌﹰﺎ‪ .‬ﻭﻳﺆﺩ‪‬ﻯ ﺍﻟﺬﻛﺮ ﻣﻨﻔﺮﺩﹰﺍ ﺃﻭ ﲨﺎﻋـﺔ‬ ‫ﺑﺄﻱ ﺍﺳﻢ ﻛﺎﻥ‪ ،‬ﻓﻔﻲ ﺑﻌﻀﻬﺎ ﻳﺬﻛﺮ ﺍﺳﻢ "ﺍﷲ" ﻭﰲ ﺃﺧﺮﻯ ﻳﺬﻛﺮ "ﻻ ﺇﻟـﻪ ﺇ ﹼﻻ‬ ‫ﺍﷲ" ﻭﰲ ﺃﺧﺮﻯ ﻳﺬﻛﺮ ﺃﲰﺎﺀ ﺃﺧﺮﻯ ﻭﺻﻔﺎﺕ ﺃﺧﺮﻯ‪ ،‬ﻭﺫﻟﻚ ﺣﺴﺐ ﺗﻌـﻴﲔ‬ ‫ﺍﳌﺮﺷﺪ ﻭﺍﻟﺪﻟﻴﻞ‪.‬‬ ‫ﻭﺍﻟﺬﻛﺮ ﻛﺎﻟﺸﻜﺮ ﲤﺎﻣﺎﹰ‪ ،‬ﻭﻇﻴﻔﺔ ﻭﺩ‪‬ﻳﻦ ﺍﻟﻌﺒﺪﻳﺔ‪ ،‬ﻳﺆﺩ‪‬ﻯ ﲜﻤﻴـﻊ ﺍﻷﺭﻛـﺎﻥ‬ ‫ﺑﺎﻟﻠﺴﺎﻥ ﻭﺑﺎﻟﻘﻠﺐ ﻭﺑﺎﻟﺒﺪﻥ ﻭﺑﺎﻟﻮﺟﺪﺍﻥ‪.‬‬ ‫ﻓﺬﻛﺮ ﺍﻟﻠﺴﺎﻥ ﻫﻮ؛ ﰲ ﻣﻮﺿﻊ ﺫﻛﺮ ﺍﷲ ﲜﻤﻴﻊ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ﻭﲜﻤﻴﻊ ﺻﻔﺎﺗﻪ‬ ‫ﺍﳉﻠﻴﻠﺔ ﻭﺃﻥ ﻳﻜﻮﻥ ﺻﺪ‪‬ﺍﺣﹰﺎ ﲝﻤﺪﻩ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﻭﺍﻻﻧﻔﻌﺎﻝ ﺑﺎﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ‪..‬‬ ‫ﻭﰲ ﻣﻮﺿﻊ ﻗﺮﺍﺀﺓ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻠﻮﺍﺫ ﺑﺮﻳﺎﺩﺗﻪ ﻭﺍﻟﺘﺮﱎ ﺑﺂﻳﺎﺕ ﺍﷲ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‬ ‫ﰲ ﻛﺘﺎﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ ﲟﻌﻨﺎﻫﺎ ﺍﳊﺮﰲ‪ (١)،‬ﻭﺇﻋﻼﻥ ﻋﺠﺰ ﺍﻹﻧﺴـﺎﻥ ﻭﻓﻘﺮﻩ ﺑﻠﺴﺎﻥ‬ ‫ﺍﻟﺪﻋﺎﺀ ﻭﺍﳌﻨﺎﺟﺎﺓ‪.‬‬ ‫ﻭﺫﻛﺮ ﺍﻟﻮﺟﺪﺍﻥ ﻫﻮ ﺫﻛﺮ ﺍﷲ ﲜﻤﻴﻊ ﺃﺭﻛﺎﻥ ﺍﻟﻮﺟﺪﺍﻥ ﻭﰲ ﻣﻘﺪﻣﺘﻪ ﺍﻟﻠﻄﻴﻔﺔ‬ ‫‪ (١‬ﺃﺻﻞ ﺩﻻﻟﺔ )ﺍﳊﺮﻑ( ﳓﻮﻳﺎ ﺃﻧﻪ ﻏﲑ ﻣﺴﺘﻘﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﰲ ﺣﺎﺟﺔ ﻣﺴﺘﻤﺮﺓ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻓﻘﺮﺍﺀﺓ ﺍﻟﻜﺎﺋﻨـﺎﺕ ﺑـﺎﳌﻌﲎ‬ ‫ﺍﳊﺮﰲ ﻳﻌﲏ‪ :‬ﺃ‪‬ﺎ ﻏﲑ ﻣﺴﺘﻘﻠﺔ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﺑﻞ ﻫﻲ ﰲ ﺣﺎﺟﺔ ﻣﺴﺘﻤﺮﺓ ﺇﱃ ﺧﺎﻟﻘﻬﺎ‪ ،‬ﻣﻔﺘﻘﺮﺓ ﰲ ﺑﻘﺎﺋﻬـﺎ ﺇﱃ ﺇﺭﺍﺩﺗـﻪ‬ ‫ﺳﺒﺤﺎﻧﻪ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪٢٠١‬‬


‫ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﺃﻱ ﺫﻛﺮﻩ ﺗﻌﺎﱃ ﻗﻴﺎﻣﹰﺎ ﻭﻗﻌﻮﺩﹰﺍ ﺑﺄﺧﺬ ﺍﻟﺪﻻﺋﻞ ﻋﻠﻰ ﻭﺟﻮﺩﻩ ﺳـﺒﺤﺎﻧﻪ‪،‬‬ ‫ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ﻭﺻﻔﺎﺗﻪ ﺍﳉﻠﻴﻠﺔ ﺍﻟﱵ ﺗﺘﻠﻤﻊ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﱵ‬ ‫‪‬ﻤﺲ ﻓﻴﻨﺎ ﻛﻞ ﺁﻥ ﳘﺴﺎﺕ ﻣﺘﻨﻮﻋﺔ‪ .‬ﻭﻣﻦ ﰒ ﺍﻟﺘﻔﻜﺮ ﰲ ﺃﺣﻜﺎﻡ ﺭﺑﻮﺑﻴﺘﻪ ﺍﻟـﱵ‬ ‫ﺗﺴﻊ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ ،‬ﻭﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﻘﺔ ﲟﺴﺆﻭﻟﻴﺎﺗﻨﺎ ﲡﺎﻩ ﻫﺬﻩ ﺍﻷﺣﻜـﺎﻡ‪ ،‬ﻣـﻦ‬ ‫ﺃﻭﺍﻣﺮ ﻭﻧﻮﺍﻩ‪ ،‬ﻭﻭﻋﻮﺩ ﻭﻭﻋﻴﺪ‪ ،‬ﻭﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ‪ ،‬ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻮﺟـﻮﺩ‬ ‫ﻭﻋﻤﺎ ﻭﺭﺍﺀ ﺃﺳﺘﺎﺭﻩ‪ ،‬ﺑﻄﺮﻕ ﺍﻷﻧﻔﺲ ﻭﺍﻵﻓﺎﻕ‪ ،‬ﻭﺍﳌﺸﺎﻫﺪﺓ ﺍﳌﺘﻜـﺮﺭﺓ ﶈﺎﺳـﻦ‬ ‫ﺃﺧﺮﻭﻳﺔ ﺗﺘﻔﺘﺢ ﺍﻟﻮﺍﺣﺪﺓ ﺗﻠﻮ ﺍﻷﺧﺮﻯ‪ ،‬ﰲ ﺛﻨﺎﻳﺎ ﻫﺬﺍ ﺍﻟﺒﺤـﺚ ﺃﻣـﺎﻡ ﺍﻟﺒـﺼﺮ‬ ‫ﺾ ﻳﻨﺒﺾ ﺑﺎﺳﻢ‬ ‫ﻭﺍﻟﺒﺼﲑﺓ‪ .‬ﻭﺗﺼﻮﺭ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﺇﱃ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻧﺒ ‪‬‬ ‫"ﻋﺎﹶﻟﻢ ﺍﻟﻘﺪﺱ" ﻭﺗﺮﲨﺎ ﹲﻥ ﻟﻌﺎﱂ ﺍﻟﻼﻫﻮﺕ ﻳﺸﻊ ﻧﻮﺭﺍﹰ‪ ،‬ﻭﻣﻨﻔ ﹲﺬ "ﳊﻘﻴﻘﺔ ﺍﳊﻘﺎﺋﻖ"‪.‬‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻛﺮ ﺍﻟﻘﻠﱯ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻳﺪﺭﻛﻮﻥ ﺍﻟﻮﺟﻮﺩ ﻭﻳﺘﺤﺴﺴﻮﻧﻪ ﺃﻧﻪ ﺣﻲ ﻧﺎﺑﺾ‪،‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺴﺘﻤﻌﻮﺍ ﺇﱃ ﻋﺎﱂ ﺍﻟﻼﻫﻮﺕ ﻭﻫﻮ ﻳﺘﻜﻠﻢ ﻛﺎﳋﻄﻴـﺐ‪،‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻳﻮﻓﹼﻘﻮﻥ ﺇﱃ ﻣﺸﺎﻫﺪﺓ ﲡﻠﻴﺎﺕ ﺍﳉﻼﻝ ﻭﺍﳉﻤﺎﻝ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﳌﻨﺎﻓﺬ‪،‬‬ ‫ﻳﺘﺬﻭﻗﻮﻥ ﺃﺫﻭﺍﻗﹰﺎ ﺭﻭﺣﺎﻧﻴﺔ ﻻ ﻋﲔ ﺭﺃﺕ ﻣﺜﻠﻬﺎ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ‪ ،‬ﺣﱴ ﺃﻥ ﺳـﺎﻋﺔ‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺰﻣﺰﻣﺔ ﺍﻟﺬﻭﻗﻴﺔ ﺗﻌﺎﺩﻝ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﻫﺬﻩ‬ ‫ﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﻘﺪﺳﻴﺔ‪ ،‬ﺑﺘﻠﻚ ﺍﻟﻼ‪‬ﺎﺋﻴﺔ ﺍﻟﻠﺬﻳﺬﺓ ﺗﺪﻭﻡ ﻣﺘﻨﻬﺪﺓ ﺑﺎﻟﻮﺍﺭﺩﺍﺕ ﻭﺍﳊﻈﻮﻅ‬ ‫ﺍﳌﻌﻨﻮﻳﺔ ﻭﺗﺴﺘﻤﺮ ﰲ ﺩﺍﺋﺮﺓ ﺻﺎﳊﺔ‪ .‬ﻭﰲ ﺍﻟﻨﻘﻄﺔ ﺍﻟﱵ ﺗﻐﻤـﺮ ﺃﻧـﻮﺍﺭ "ﺳ‪‬ـﺒ‪‬ﺤﺎﺕ‬ ‫ﺍﻟﻮﺟﻪ" ﺍﳉﻬﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﺗﻔﻮﻕ ﻣﺸﺎﻫﺪﺍﺕ ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ﻭﺗﺘﺠﺎﻭﺯﻩ‪ .‬ﻓﻜﻞ ﻓـﺮﺩ‬ ‫ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ ﳚﺪ ﻧﻔﺴﻪ ﰲ ﳉﹼﺔ ﺍﻟﺬﻛﺮ ‪-‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻣﺸﺎﻫﺪﺍﺗﻪ ﻣﻮﺍﻓﻘﺔ‬ ‫ﺑﺬﺍﺕ ﺍﻷﻣﺮ ﺃﻡ ﻻ‪ -‬ﻭﺇﺫﺍ ﺑﻪ ﻳﺮﺩﺩ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ‪ ،‬ﲟﺎ ﻳﺴﺘﺸﻌﺮﻩ ﻣـﻦ ﺃﺷـﻴﺎﺀ‬ ‫ﺑﺎﺧﺘﻴﺎﺭﻩ ﺃﻭ ﺑﺪﻭﻥ ﺍﺧﺘﻴﺎﺭﻩ‪.‬‬ ‫‪٢٠٢‬‬


‫ﻭﺍﻟﺬﻛﺮ ﺃﺣﻴﺎﻧﹰﺎ ﻳﺮﻏﻮ ﻭﻳﺰﺑﺪ ﺣﱴ ﻳﻐﺸﻰ ﺫﺍﺕ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﻔﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪،‬‬ ‫ﺣﺎﻟﺔ ﺍﻻﺳﺘﻐﺮﺍﻕ‪ ،‬ﻻ ﺗﺒﻘﻰ ﻋﻼﻣﺔ ﻟﻠﺬﻛﺮ ﻭﻻ ﻋﻨﻮﺍﻥ ﻟﻠﺬﺍﻛﺮ‪ .‬ﻓﻴﺪﺍﻭﻡ ﺑﻌﻀﻬﻢ ﻋﻠﻰ‬ ‫ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺑﻘﻮﳍﻢ‪ :‬ﻻ ﻣﻮﺟﻮﺩ ﺇ ﹼﻻ ﻫﻮ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻻ ﻣﺸﻬﻮﺩ ﺇ ﹼﻻ ﺍﷲ‪،‬‬ ‫ﻭﺁﺧﺮﻭﻥ‪ :‬ﻻ ﺇﻟﻪ ﺇ ﹼﻻ ﺍﷲ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﺿﻤﻦ ﺷﻌﻮﺭﻫﻢ ﺍﻟﻔﻄﺮﻱ ﻭﲟﻘـﺎﻳﻴﺲ ﻛﻠﻴـﺔ‬ ‫ﻳﻼﺣﻈﻮﻥ ﺑﻌﺪ "ﻻ" ﲨﻴﻊ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ‪ ،‬ﻓﻴﻤﺮ‪‬ﻭﻥ ﺇﱃ "ﺇ ﹼﻻ ﺍﷲ" ﻭﻳﺪﺍﻭﻣﻮﻥ ﻋﻠـﻰ‬ ‫ﺫﻛﺮ ﻛﻠﻤﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺍﻟﻜﻠﻲ ﻭﺍﻟﻨﻈﺮﺓ ﺍﻟﻜﻠﻴﺔ‪.‬‬ ‫ﻭﻟﻌﻞ ﺍﻟﺜﻮﺍﱐ ﺍﻟﱵ ﲤﺮ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳉﻮ‪ ،‬ﺟﻮ ﺍﻟﻘﺮﺑﺔ ﻭﺟﻮ ﺍﳌﻌﻴﺔ ‪-‬ﺗﻠﻚ ﺍﻟﺜـﻮﺍﱐ‬ ‫ﺍﳌﻨﻮﺭﺓ ﺍﳌﺘﻔﺘﺤﺔ ﻋﻠﻰ ﺍﻟﻮﺍﺭﺩﺍﺕ‪ -‬ﺃﻛﺜﺮ ﺑﺮﻛﺔ ﻭﺗﻮﺟﻬﹰﺎ ﻟﻸﺑﺪﻳﺔ ﻣﻦ ﺳﻨﻮﺍﺕ ﻣﻈﻠﻤـﺔ‬ ‫ﻭﻣﻘﻔﻠﺔ ﻋﻦ ﺍﻟﻮﺍﺭﺩﺍﺕ‪ .‬ﻭﻳﺮﻭﻯ ﻛﻼﻡ ﻃﻴﺐ ﻛﺤﺪﻳﺚ ﺷﺮﻳﻒ ﺇﺷـﺎﺭﺓ ﺇﱃ ﻫـﺬﻩ‬ ‫)‪(١‬‬ ‫ﻚ ﻣﻘﺮ‪‬ﺏ ﻭﻻ ﻧﱯ ﻣﺮﺳﻞ"‪.‬‬ ‫ﺍﳌﺒﺎﺭﻛﻴﺔ "ﱄ ﻣﻊ ﺍﷲ ﻭﻗﺖ ﻻ ﻳﺴﻌﲏ ﻓﻴﻪ ﻣﻠ ‪‬‬ ‫ﻭﺍﻟﺬﻛﺮ ﺍﻟﺒﺪﱐ ﻫﻮ ﲢﻮﻳﻞ ﺍﻷﻭﺍﻣﺮ ﺍﻹﳍﻴﺔ ﻭﻧﻮﺍﻫﻴﻬـﺎ ﺇﱃ ﺣﻴـﺎﺓ ﺗ‪‬ﻤـﺎﺭ‪‬ﺱ‬ ‫ﻭﺗ‪‬ﻌﺎﺵ‪ ،‬ﲝﻴﺚ ﻳﺴﺘﺸﻌﺮ ﺍﻹﻧﺴﺎﻥ ﰲ ﻭﺟﺪﺍﻧﻪ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻜﻠﻒ ﺑـﻪ ﻓﻴـﺄﲤﺮ‬ ‫ﺑﺄﻭﺍﻣﺮﻩ ﺑﺸﻮﻕ ﻋﻈﻴﻢ ﻭﻳﻨﺘﻬﻲ ﺑﻨﻮﺍﻫﻴﻪ ﻣﻊ ﺍﻟﺸﻌﻮﺭ ﺍﻟﻌﻤﻴـﻖ ﺑﺎﳌـﺴﺆﻭﻟﻴﺔ‪ .‬ﻭﺇﻥ‬ ‫ﻋﻤﻖ ﻣﺎ ﻳﺆﺩ‪‬ﻯ ﻣﻦ ﺫﻛﺮ ﺑﺎﻟﻠﺴﺎﻥ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ ﻧﺎﺑ ‪‬ﻊ ﻣﻦ ﻫﺬﺍ ﺍﻟـﺬﻛﺮ ﺍﻟﺜـﺎﱐ‪،‬‬ ‫ﻓﻴﺄﰐ ﻋﻠﻰ ﺻﻮﺭﺓ ﺻﻮﺕ ﻻ ﳝﻮﺕ ﻳﻨﺒﻌﺚ ﺑﻘﻮﺓ ﺩﺍﻓﻌﺔ ﻣﻦ ﺍﳌﺮﻛـﺰ‪ .‬ﻭﺍﻟـﺬﻛﺮ‬ ‫ﺍﻟﺒﺪﱐ ﻋﻠﻰ ﺍﻷﻛﺜﺮ ﻫﻮ ﲪﻠ ﹸﺔ ﻋﺮﺽ ﺣﺎﺟﺎﺗﻨﺎ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﻭﺍﻟﻘﻮﺓ ﺍﻹﳍﻴـﺔ‬ ‫ﻭﺍﻟﻐﲎ ﺍﻹﳍﻲ ﻭﺫﻟﻚ ﺑﻄﹶﺮﻕ ﺑﺎﺏ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﲝﺜﹰﺎ ﻋﻦ ﺳﺒﻞ ﺍﻟﻘﺒـﻮﻝ ﺇﱃ ﺫﻟـﻚ‬ ‫ﺍﻟﺪﻳﻮﺍﻥ ﺍﻟﺮﻓﻴﻊ ﺑﺄﺳﻠﻮﺏ ﺍﻹﻋﻼﻥ ﻋﻦ ﻋﺠﺰﻧﺎ ﻭﻓﻘﺮﻧﺎ ﺍﻟﺒﺸﺮﻱ‪.‬‬

‫‪ (١‬ﺍﻷﺳﺮﺍﺭ ﺍﳌﺮﻓﻮﻋﺔ ﻟﻌﻠﻲ ﺍﻟﻘﺎﺭﻱ ‪١٩٧‬؛ ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪.٢٢٦/٢‬‬

‫‪٢٠٣‬‬


‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺬﺍﻛﺮ‪ ،‬ﻭﺍﳌﺼ ‪‬ﺮ ﻋﻠﻰ ﺍﻟﺬﻛﺮ‪ ،‬ﻳﺆﺧـﺬ ﺇﱃ ﺣﻔـﻆ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﻭﲪﺎﻳﺘﻪ ﻭﻳﺆﻭﻯ ﰲ ﳏﺎﺿﻦ ﻋﻨﺎﻳﺘﻪ ﺣـﱴ ﺃﻥ ﺍﻷﻣـﺮ ﺍﻹﳍـﻲ ‪‬ﻓﹶـﺎ ﹾﺫﻛﹸﺮ‪‬ﻭﻧِﻲ‬ ‫ﹶﺃ ﹾﺫ ﹸﻛ ‪‬ﺮ ﹸﻛ ‪‬ﻢ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (١٥٢:‬ﻳﻌﺒ‪‬ﺮ ﻋﻦ ﻛﻴﻔﻴﺔ ﺫﺍﺕ ﺃﺳﺮﺍﺭ ﻭﻫﻲ ﲢﻮ‪‬ﻝ ﺍﻟﻌﺠـﺰ ﺇﱃ‬ ‫ﺍﻟﻘﻮﺓ ﺑﻌﻴﻨﻬﺎ ﻭﺍﻟﻔﻘﺮ ﺇﱃ ﺍﻟﻐﲎ ﺑﻌﻴﻨﻪ‪.‬‬ ‫ﺃﻱ ﻣﺎ ﺃﻥ ﺗﺬﻛﺮﻭﺍ ﺍﷲ ﺑﺎﻟﻔﻜﺮ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻳﺬﻛﺮﻛﻢ ﺑﺎﻟﺘﺸﺮﻳﻒ ﻭﺍﻟﺘﻜـﺮﱘ‪..‬‬ ‫ﻭﻣﺎ ﺃﻥ ﺗﺘﺮﳕﻮﺍ ﺑﻪ ﰲ ﺍﻷﺩﻋﻴﺔ ﻭﺍﳌﻨﺎﺟﺎﺓ‪ ،‬ﻳﺴﺘﺠﻴﺐ ﻟﻜـﻢ ﺑﺈﻏـﺪﺍﻕ ﺃﻟﻄﺎﻓـﻪ‬ ‫ﻋﻠﻴﻜﻢ‪ ..‬ﻭﻣﺎ ﺃﻥ ﺗﺪﳝﻮﺍ ﻋﻼﻗﺎﺗﻜﻢ ﻣﻌﻪ ﺳﺒﺤﺎﻧﻪ ﺭﻏﻢ ﻣـﺸﺎﻏﻠﻜﻢ ﺍﻟﺪﻧﻴﻮﻳـﺔ‬ ‫ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻳﺸﺮ‪‬ﻓﻜﻢ ﺑﺎﻹﺣﺴﺎﻥ ﺑﻌﺪ ﺃﻥ ﻳﺰﻳﺢ ﻋﻨﻜﻢ ﻣﺸﺎﻛﻞ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﱮ‪ ..‬ﻭﻣﺎ‬ ‫ﺃﻥ ﺗﺸﺮ‪‬ﻓﻮﺍ ﺑﻪ ﺃﻭﻗﺎﺗﻜﻢ ﺍﻟﱵ ﺗﻨﻔﺮﺩﻭﻥ ‪‬ﺎ ﻭﺣﺪﻛﻢ‪ ،‬ﻳﻜﻮﻥ "ﺟﻠﻴﺴﺎ ﺃﻧﻴﺴﹰﺎ" ﻟﻜﻢ‬ ‫ﺣﻴﺜﻤﺎ ﺗ‪‬ﺪﻓﻌﻮﻥ ﺇﻟﻴﻪ ﻣﻦ ﺍﻧﻔﺮﺍﺩ ﻭﺍﻏﺘﺮﺍﺏ‪ ..‬ﻭﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﺴﺎﻧﻜﻢ ﺭﻃﺒﹰﺎ ﻣـﻦ‬ ‫ﺫﻛﺮﻩ ﰲ ﺃﻭﻗﺎﺕ ﺭﺍﺣﺘﻜﻢ‪ ،‬ﻳﺮﺳﻞ ﺇﻟﻴﻜﻢ ﺃﻧﺴﺎﻡ ﺍﻟﺮﲪﺔ ﺃﻣﺎﻡ ﺍﳊﻮﺍﺩﺙ ﺍﳌﻤـﻀﺔ‬ ‫ﻟﻜﻢ‪ ..‬ﻭﻣﺎ ﺃﻥ ﺗﻨﻄﻠﻘﻮﺍ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﺗﻌ ‪‬ﺮﻓﻮﻧﻪ‪ ،‬ﻳﻨﺠـﻴﻜﻢ ﻣـﻦ ﺫﻝ ﺍﻟـﺪﻧﻴﺎ‬ ‫ﻭﺍﻟﻌﻘﱮ‪ ..‬ﻭﻣﺎ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﳐﻠﺼﲔ ﷲ ﰲ ﺃﻋﻤﺎﻟﻜﻢ‪ ،‬ﻳﻜﺮﻣﻜﻢ ﲟﺎ ﻻ ﻋﲔ ﺭﺃﺕ‬ ‫ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ)‪ ..(١‬ﻭ‪‬ﺬﺍ ﻳﺮﻗﻰ ﺍﻟﺬﺍﻛﺮ‪ ،‬ﺑﺎﻟـﺬﻛﺮ‬ ‫ﻭﺑﺎﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺬﻛﺮ ﻭﺑﺬﻝ ﺍﳉﻬﺪ ﻓﻴﻪ ﻭﻧﻴﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻤ‪‬ﻖ ﺃﻛﺜﺮ ﻫﺬﺍ‬ ‫ﺍﻟﻠﻄﻒ‪ ،‬ﻟﻄﻒ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﺑﺈﺣﺴﺎﻧﺎﺗﻪ ﺍﳋﺎﺻـﺔ‪ .‬ﻭﺇﻥ ﺍﻷﻣـﺮ ﺍﻹﳍـﻲ‬ ‫‪‬ﻭ‪‬ﺍ ‪‬ﺷ ﹸﻜﺮ‪‬ﻭﹾﺍ ﻟِﻲ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ِﻥ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (١٥٢:‬ﻳﺬﻛﹼﺮ ‪‬ﺬﻩ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﺼﺎﳊﺔ ﺑـﲔ‬ ‫ﺍﻟﺬﻛﺮ ﻭﺍﻟﺸﻜﺮ‪ ،‬ﺃﻱ ﺍﻟﺴﲑ ﻣﻦ ﺍﻟﺬﻛﺮ ﺇﱃ ﺍﻟﺸﻜﺮ ﻭﻣﻨﻪ ﺇﱃ ﺍﻟﺬﻛﺮ‪.‬‬ ‫ﺐ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ‪ .‬ﰒ‬ ‫ﺐ ﻫﺬﺍ ﺍﻟﻠ ‪‬‬ ‫ﺐ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲨﻴﻌﻬﺎ‪ ،‬ﻭﻟ ‪‬‬ ‫ﺇﻥ ﺍﻟﺬﻛﺮ ﻟ ‪‬‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺑﺪﺀ ﺍﳋﻠﻖ ‪ ،٨‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‪ ،‬ﺍﻟﺘﻮﺣﻴﺪ ‪٣٥‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪ ،٣٩‬ﺍﳉﻨﺔ ‪.٦،٥‬‬

‫‪٢٠٤‬‬


‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻨﻮﺭﺓ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻳﻌﺔ ‪ .‬ﻭﺍﻟﺬﻛﺮ ﲜﻤﻴﻊ ﺃﺷـﻜﺎﻟﻪ‬ ‫ﺍﳉﻬﺮﻳﺔ ﻭﺍﳋﻔﻴﺔ‪ ،‬ﻋﻤﻠﻴﺔ ﻧﻘﻞ ﺿﻴﺎﺀ " ‪‬ﺳﺒ‪‬ﺤﺎﺕ ﺍﻟﻮﺟﻪ" ﺍﳌﺘﺤﻠﻘﺔ ﰲ ﳎﺎﻝ ﺍﳊﻮﺍﺱ‬ ‫ﻭﺍﻟﺘﻔﻜﺮ ﻭﺍﻟﺸﻌﻮﺭ‪ ،‬ﺇﱃ ﺍﻟﺒﺪﻥ‪ ،‬ﻭﲤﻠﻴﻜﻪ ﺍﻟﺮﻭﺡ‪.‬‬ ‫ﻭﺍﻟﺬﻛﺮ‪ ،‬ﻋﻨﻮﺍﻥ ﻟﻺﻋﻼﻥ ﻋﻦ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻟﻺﻧﺲ ﻭﺍﳉـﻦ ﲡـﺎﻩ ﻧﻌﻤـﻪ‬ ‫ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻭﻣﺎ ﺃﻥ ﻳﻨﻘﻄﻊ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺣﱴ ﻻ ﺗﺒﻘﻰ ﺣﻜﻤ ﹲﺔ ﻟﻮﺟـﻮﺩ‬ ‫ﺍﻷﺭﺽ ﻭﻣﺎ ﻋﻠﻴﻬﺎ‪ .‬ﺃﹶﻻ ﻳﺮﺑﻂ ﺑﻴﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﺑﻌﺪﻡ ﺑﻘﺎﺀ ﻣﻦ ﻳﻘـﻮﻝ‬ ‫)‪(١‬‬ ‫ﻋﻠﻰ ﺍﻷﺭﺽ‪ :‬ﺍﷲ‪...‬ﺍﷲ‪.‬‬ ‫ﺇﻥ ﻃﺮﻳﻖ ﺫﻛﺮ ﺍﷲ ‪ -‬ﺑﺄﻱ ﺷﻜﻞ ﻛﺎﻥ ‪ -‬ﻫﻮ ﺃﻗﻮﻯ ﺍﻟﻄـﺮﻕ ﻭﺃﺳـﻠﻤﻬﺎ‬ ‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻭﺑﺪﻭﻧﻪ ﻳﺘﻌﺴﺮ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﺫﻛﺮ‬ ‫ﺍﻟﻮﺟﺪﺍﻥ ﻟﻪ ﺑﺸﻌﻮﺭ‪ ،‬ﻭﻣﺮﺍﻓﻘﺔ ﺍﻟﻠﻄﺎﺋﻒ ﻟﻪ ﻛﻞ ﺁﻥ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﻠﺴﺎﻥ ﺗﺮﲨﺎﻧﹰﺎ ﳍﺬﺍ‬ ‫ﺍﻻﻧﺴﺠﺎﻡ ﺍﳉﺎﺫﺏ ﺯﺍ ‪‬ﺩ ﻻ ﻳﻨﻔﺪ ﻭﺫﺧﲑ ﹲﺓ ﻣﺒﺎﺭﻛﺔ ﻃﻴﺒﺔ ﻟﺴﺎﻟﻚ ﺍﳋﻠﻮﺩ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺫﻛﺮ ﺍﷲ ﳍﻮ ﺳﻴﺎﺣﺔ ﺭﺍﺋﻌﺔ ﰲ ﻋﺮﻭﺝ ﺍﻟﻘﺮﺑﺔ‪ ،‬ﲝﻴﺚ ﻣﺎ ﺇﻥ ﻳﺒـﺪﺃ‬ ‫ﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻘﻠﺐ ﺑﺬﻛﺮ ﺍﷲ ﻣﻌﺎﹰ‪ ،‬ﳚﺪ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﰲ ﳊﻈﺔ ﻭﺍﺣﺪﺓ‬ ‫ﺃﻧﻪ ﰲ ﻣﺼﻌﺪ ﺫﻱ ﺃﺳﺮﺍﺭ ﻳﺼﻞ ﺑﻪ ﺇﱃ ﺇﻗﻠﻴﻢ ﺗ‪‬ﺤﻠﹼﻖ ﻓﻴﻪ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻓﻴﺸﺎﻫﺪ ﻣـﺎ‬ ‫ﻳﺸﺎﻫﺪ ﻣﻦ ﻓﺮﺟﺎﺕ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻣﺎ ﳜﺺ ﺍﻟﻐﻴﻮﺏ ﻭﺍﳌﺎﻭﺭﺍﺀ‪.‬‬ ‫ﻟﻴﺲ ﻟﺬﻛﺮ ﺍﷲ ﻭﻗﺖ ﻣﻌﲔ‪ .‬ﻓﺎﻟﺼﻼﺓ ﺍﻟﱵ ﻫﻲ ﺳﻴﺪﺓ ﺍﻟﻌﺒـﺎﺩﺍﺕ ﻭﻋﻤـﺎﺩ‬ ‫ﺳﻔﻴﻨﺔ ﺍﻟﺪﻳﻦ ﺗﻘﺎﻡ ﰲ ﺃﻭﻗﺎﺕ ﳐﺼﺼﺔ‪ ،‬ﻭﺃﻭﻗﺎﺕ ﺃﺧﺮﻯ ﻻ ﲡﻮﺯ ﻓﻴﻬﺎ ﺍﻟـﺼﻼﺓ‪.‬‬ ‫ﺃﻣﺎ ﺫﻛﺮ ﺍﷲ ﻓﻠﻪ ﺍﳊﺮﻳﺔ ﺍﳌﻄﻠﻘﺔ ﰲ ﺍﻟﺴﲑ ﰲ ﺃﺟﺰﺍﺀ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻟﻴﺲ ﻣﻘﻴﺪﹰﺍ ﺑـﺄﻱ‬ ‫ﷲ ِﻗﻴ‪‬ﺎﻣ‪‬ﺎ‬ ‫ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﻀﻤﻮﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﺬ ﹸﻛﺮ‪‬ﻭ ﹶﻥ ﺍ َ‬ ‫ﷲ(‪ .‬ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪.٢٣٤‬‬ ‫ﷲﺍ ُ‬ ‫ﺽﺍ ُ‬ ‫‪) (١‬ﻻ ‪‬ﺗﻘﹸﻮ ‪‬ﻡ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ ‪‬ﺣﺘ‪‬ﻰ ﻻ ‪‬ﻳﻘﹶﺎ ﹶﻝ ﻓِﻲ ﺍﻷ ‪‬ﺭ ِ‬

‫‪٢٠٥‬‬


‫‪‬ﻭﻗﹸﻌ‪‬ﻮﺩ‪‬ﺍ ‪‬ﻭ ‪‬ﻋﹶﻠ ‪‬ﻰ ‪‬ﺟﻨ‪‬ﻮِﺑ ِﻬ ‪‬ﻢ‪) ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٩١:‬ﻓﻠﻴﺲ ﻟﻪ ﺣ ‪‬ﺪ ﻻ ﺯﻣﺎﻧﹰﺎ ﻭﻻ ﺣﺎ ﹰﻻ‪.‬‬ ‫ﻻ ﺃﺗﺬﻛﺮ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺁﺛﺎﺭ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺃﻣﺮﺍﹰ ﺃﻛﺜـﺮ ﺗﺮﻏﻴﺒـﺎﹰ‬ ‫ﻭﺣﺜﺎﹰ ﻣﻦ ﺍﻟﺬﻛﺮ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺬﻛﺮ ﲟﺜﺎﺑﺔ ﺍﻟـﺮﻭﺡ ﻭﺍﻟـﺪﻡ ﰲ ﲨﻴـﻊ‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻣﻦ ﺍﻟﺼﻼﺓ ﺇﱃ ﺍﳉﻬﺎﺩ‪ .‬ﺇﻻﹼ ﺃﻥ ﺫﻛﺮ ﻛﻞ ﺷﺨﺺ ﻫﻮ ﺣﺴﺐ ﺗﺄﺛﲑ‬ ‫ﻣﺎ ﻳﺬﻛﺮ ﻋﻠﻰ ﻣﺸﺎﻋﺮﻩ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺼﻮﻓﻴﻮﻥ ﺑـ "ﺍﳌـﺸﺎﻫﺪﺓ" ﺃﻭ‬ ‫"ﺳﻜﻴﻨﺔ ﺍﻟﻘﻠﺐ"‪ .‬ﻓﺒﻌﻀﻬﻢ ﻳﺼﻞ ﺇﱃ ﺍﷲ ﰲ ﻗﻠﺒﻪ ﺑـﺬﻛﺮﻩ ﻟـﻪ ﺑﻄﺮﻳـﻖ ﺫﻱ‬ ‫ﺃﺳﺮﺍﺭ‪ .‬ﻭﺑﻌﻀﻬﻢ ﻳﺪﺭﻛﻮﻧﻪ ﺳﺒﺤﺎﻧﻪ ﰲ ﻭﺟﺪﺍ‪‬ﻢ "ﻛﻨـﺰﺍﹰ" ﻭﻳﻜﻮﻧﻮﻥ ﺩﺍﺋﻤـﺎﹰ‬ ‫ﰲ ﺍﳌﻌﻴﺔ ﺍﻹﳍﻴﺔ ﲟﺎ ﰲ ﺃﻋﻤﺎﻗﻬﻢ ﻣﻦ ﻧﻘﻄﺔ ﺍﺳﺘﻨﺎﺩ ﻭﺍﺳﺘﻤﺪﺍﺩ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻫـﻢ ﰲ‬ ‫ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ‪ ،‬ﻛﻞ ﺫﻛﺮ ﺟﺪﻳﺪ ﻫﻮ ﺟﻬﺎﻟﺔ‪ ،‬ﻷﻧﻪ ﻭﺳﻴﻠﺔ ﻟﻼﻧﻘﻄـﺎﻉ‪ .‬ﻭﻟﻌـﻞ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻵﺗﻴﺔ ﺗﻌﺒﲑ ﻋﻦ ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﻫﺬﺍ ﺍﳌﺴﺘﻮﻯ ﻣﻦ ﺍﻟﻔﻬﻢ‪:‬‬ ‫ﺴﺖ‪ ‬ﹶﺃ ﹾﺫ ﹸﻛ ‪‬ﺮ ‪‬ﻩ‬ ‫ﷲ ‪‬ﻳ ‪‬ﻌﹶﻠﻢ‪ ‬ﹶﺃِّﻧﻲ ﹶﻟ ‪‬‬ ‫ﹶﺍ ُ‬

‫ﺴﺖ‪ ‬ﹶﺃ‪‬ﻧﺴ‪‬ﺎ ‪‬ﻩ‬ ‫ﻒ ﹶﺃ ﹾﺫ ﹸﻛ ‪‬ﺮ ‪‬ﻩ ِﺇ ﹾﺫ ﹶﻟ ‪‬‬ ‫‪‬ﻭ ﹶﻛ‪‬ﻴ ‪‬‬

‫ﺍﻟﹼﻠﻬﻢ ﺍﺟﻌﻠﲏ ﻟﻚ ﺫﻛﹼﺎﺭﹰﺍ ﻟﻚ ﺷﻜﹼﺎﺭﹰﺍ ﻟﻚ ﺭﻫ‪‬ﺎﺑﺎ‬ ‫ﻟﻚ ﻣﻄﻮﺍﻋﹰﺎ ﻟﻚ ﳐﺒﺘﹰﺎ ﺇﻟﻴﻚ ﺃﻭ‪‬ﺍﻫـﹰﺎ ﻣﻨﻴﺒﹰﺎ‪.‬‬ ‫ﻭﺻﻞ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﺬﻛﹼﺎﺭ‬ ‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﳌﺨﺒﺘﲔ ﺍﳌﻨﻴﺒﲔ‪.‬‬

‫‪ (١‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪.٣٣١/٦‬‬

‫‪٢٠٦‬‬

‫)‪(١‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻹﺣﺴﺎﻥ ﻟﻐ ﹰﺔ ﻋﻠﻰ ﺿﺮﺑﲔ‪ :‬ﺍﻷﻭﻝ‪" :‬ﺃﺣﺴ‪‬ﻨﻪ" ﺃﻱ ﺃﺟﺎﺩ ﺻﻨﻌﻪ‪ ،‬ﺃﺗﻘﻨﻪ‪ ،‬ﻋﺎﻣـ ﹶﻞ‬ ‫ﺑﺸﻌﻮﺭ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﺍﺳﺘﻬﺪﻑ ﺍﻟﻜﻤﺎﻝ‪ ..‬ﻭﺍﻵﺧﺮ‪" :‬ﺃﺣﺴﻦ ﺇﻟﻴﻪ" ﺃﻱ ﺃﻧﻌﻢ ﻋﻠﻴﻪ‪ ،‬ﻓﻌﻞ‬ ‫ﻣﺎ ﻫﻮ ﺧﲑ ﻟﻶﺧﺮﻳﻦ‪ .‬ﻓﻜﻼ ﺍﳌﻌﻨﻴﲔ ﺃﹸﺧﺬﺍ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ‬ ‫ﺍﻟﺸﺮﻳﻔﺔ‪ .‬ﻓﺄﺷﺎﺭ ﰲ ﻣﻮﺍﺿﻊ ﺇﱃ ﺃﺣﺪﳘﺎ ﻭﰲ ﺃﺧﺮﻯ ﺇﱃ ﺍﳌﻌﻨﻴﲔ ﻣﻌﹰﺎ‪ .‬ﻭﻗﺪ ﺃﺷﲑ ﺇﱃ‬ ‫ﻫﺬﺍ ﻟﺪﻯ ﺫﻛﺮﻧﺎ ﻟﺸﻌﻮﺭ ﺍﻹﺣﺴﺎﻥ ﻟﺴﻴﺪﻧﺎ ﻳﻮﺳﻒ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻭﺍﻹﺣﺴﺎﻥ ﻟﺪﻯ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻋﻤﻞ ﻗﻠﱯ ﳝﺜﱠﻞ ﺑﺎﻟﻘﻴﺎﻡ ﺑﺎﻟﺘﺮﻭ‪‬ﻱ ﻭﺍﻟـﺘﻔﻜﲑ‬ ‫ﺍﻟﺼﺎﺋﺐ ﲝﺴﺎﺳﻴﺔ ﺩﻗﻴﻘﺔ ﺧﺎﺭﻗﺔ ﻭﻓﻖ ﻣﻘﺎﻳﻴﺲ ﺍﳊﻖ‪ ،‬ﻭﺍﻟﺘﺨﻄﻴﻂ ﻷﻣﻮﺭ ﺣﺴﻨﺔ‬ ‫ﺟﻴﺪﺓ‪ ،‬ﻭﺍﻟﺘﻤﺴﻚ ﺑﺄﻣﻮﺭ ﺟﻴﺪﺓ ﻭﺣﺴﻨﺔ‪ ...‬ﻭﻛﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ ﻣﻦ ﺳﻠﻮﻙ‬ ‫ﻭﻃﻮﺭ‪ ،‬ﻣﺴﺘﺸﻌﺮﹰﺍ ﻋﺮﺿﻪ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻭﻷﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻹﺣﺴﺎﻥ ﻳ‪‬ﺸﺘﺮﻁ ﺑﻨﺎﺀ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺘﺼﻮﺭ ﻋﻠـﻰ‬ ‫ﺇﳝﺎﻥ ﺻﺤﻴﺢ‪ ،‬ﻭﺗﺮﺳﻴﺦ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﺑﺄﺳﺲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺻﺒﻐﻬﺎ ﺑـﺼﺒﻐﺔ ﺭﺑﺎﻧﻴـﺔ‬ ‫ﲟﻘﺎﻳﻴﺲ ﺍﻟﻘﻠﺐ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺴﺪﻳﺪﺓ‪ .‬ﺃﻣﺎ ﺍﻟﺸﻌﻮﺭ ﺑﻀﺮﻭﺭﺓ ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻵﺧﺮﻳﻦ ﻭﺇﱃ‬ ‫ﺃﻱ ﺷﻲﺀ ﺃﺧﺮ‪ ،‬ﻓﻬﻮ ﻃﻮﺭ ﻃﺒﻴﻌﻲ ﻟﻠﻘﻠﺐ ﺍﻟﺬﻱ ﺗﻜﺎﻣﻞ ﲟﺮﺍﻗﺒﺔ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﻚ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻩ ﹶﻓِﺈ ﹾﻥ ﻟﹶـ ‪‬ﻢ‬ ‫ﷲ ﹶﻛﹶﺄ‪‬ﻧ ‪‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﲝﺴﺐ ﺣﻘﻴﻘﺔ ﺃﻥ ﺍﻹ ‪‬ﺣﺴ‪‬ﺎ ﹶﻥ‪) :‬ﹶﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻌﺒ‪ ‬ﺪ ﺍ َ‬

‫‪٢٠٧‬‬


‫‪‬ﺗ ﹸﻜ ‪‬ﻦ ‪‬ﺗﺮ‪‬ﺍ ‪‬ﻩ ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﻳ ‪‬ﺮﺍ ‪‬ﻙ(‪ (١)،‬ﻫﻮ ﻋﻤﻞ ﻛﻞ ﺷﻲﺀ ﻣﺘﻘﻨﺎﹰ‪ ،‬ﻭﻣﻦ ﺩﻭﻥ ﻗﺼﻮﺭ ﺃﻭ ﻧﻘﺺ‬ ‫ﺣﻴﺚ ﺇﻧﻪ ﺳﻴ‪‬ﻌﺮﺽ ﻋﻠﻰ ﺃﻧﻈﺎﺭ "ﺍﻟﺸﺎﻫﺪ ﺍﻷﺯﱄ"‪ ،‬ﺇﳝﺎﻧﹰﺎ ﻭﺍﺳﺘـﺸﻌﺎﺭﹰﺍ ﺑﺄﺑﻌـﺎﺩ‬ ‫ﺍﻹﺭﺍﺩﺓ ﻭﺍﳊﺲ ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ .‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻷﺳﺎﺱ ﻭﺍﻟﻘﺎﻋﺪﺓ ﻭﺍﻷﻓﻖ‬ ‫ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻣﻦ ﺑﻠﻮﻏﻪ ﻟﺪﻯ ﺃﺭﺑﺎﺏ ﺍﳊﻘﻴﻘﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻹﺣﺴﺎﻥ ﻟﻶﺧﺮﻳﻦ ﺷﻌﻮﺭﹰﺍ ﻭﻓﻜﺮﹰﺍ ﻭﺳﻠﻮﻛﹰﺎ‪ ،‬ﻓﻬـﻮ ﻇﻬـﻮﺭ ﺷـﻌﻮﺭ‬ ‫ﺍﻹﺣﺴﺎﻥ ﺍﳌﺘﻜﺎﻣﻞ ﰲ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻴﻀﺎﻧﻪ ﻭﺍﻧﺘﺸﺎﺭﻩ ﻭﻫﻮ ﻧﺘﻴﺠﺔ ﻃﺒﻴﻌﻴـﺔ‬ ‫ﻟﻠﺸﻖ ﺍﻷﻭﻝ ﻭﻫﻮ ﺗﻌﺒﲑ ﺍﻟﻮﺟﺪﺍﻥ ﺍﳌﻨﻈﻢ ﻭﻓﻖ ﺍﻹﺣﺴﺎﻥ ﳌﺎ ﻧﻈﻢ ﻷﺟﻠﻪ‪ .‬ﻓﻬـﺬﺍ‬ ‫ﺍﳌﻌﲎ‪ ،‬ﺃﻱ ﺟﻬﺔ ﺍﻹﺣﺴﺎﻥ ﺍﳌﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻨﺎﺱ‪ ،‬ﺩﺳﺘﻮﺭﻩ )ﻻ ﻳ‪ ‬ﺆ ِﻣﻦ‪ ‬ﹶﺃ ‪‬ﺣﺪ‪‬ﻛﹸ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ‬ ‫ﺤﺐ‪ِ ‬ﻟ‪‬ﻨ ﹾﻔ ِ‬ ‫ﺤﺐ‪ ‬ﻷ ِﺧﻴ ِﻪ ﻣ‪‬ﺎ ‪‬ﻳ ِ‬ ‫‪‬ﻳ ِ‬ ‫ﺴ ِﻪ()‪ (٢‬ﻭﺑ‪‬ﻌﺪ‪‬ﻩ ﺍﻟﻜﻮﱐ ﺍﻟﺸﺎﻣﻞ ﳉﻤﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻫﻮ‬ ‫ﺤ‪‬ﺘ ‪‬ﻢ‬ ‫ﺴﻨ‪‬ﻮﺍ ﺍﹾﻟ ِﻘ‪‬ﺘﹶﻠ ﹶﺔ ‪‬ﻭِﺇﺫﹶﺍ ﹶﺫ‪‬ﺑ ‪‬‬ ‫ﺐ ﺍﻹ ‪‬ﺣﺴ‪‬ﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﹸﻛ ِّﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓِﺈﺫﹶﺍ ﹶﻗ‪‬ﺘ ﹾﻠ‪‬ﺘ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﺣ ِ‬ ‫ﷲ ﹶﻛ‪‬ﺘ ‪‬‬ ‫)ِﺇﻥﱠ ﺍ َ‬ ‫)‪(٣‬‬ ‫ﺤ‪‬ﺘﻪ‪.(‬‬ ‫ﺡ ﹶﺫﺑِﻴ ‪‬‬ ‫ﺤ ‪‬ﺪ ﹶﺃ ‪‬ﺣﺪ‪‬ﻛﹸ ‪‬ﻢ ‪‬ﺷ ﹾﻔ ‪‬ﺮ‪‬ﺗﻪ‪ ‬ﻭﹾﻟ‪‬ﻴ ِﺮ ‪‬‬ ‫ﺴﻨ‪‬ﻮﺍ ﺍﻟ ِّﺬ‪‬ﺑ ‪‬ﺢ ‪‬ﻭﹾﻟﻴ‪ِ ‬‬ ‫ﹶﻓﹶﺄ ‪‬ﺣ ِ‬ ‫ﺇﻥ ﺷﻌﻮﺭ ﺍﻹﺣﺴﺎﻥ ﲟﺜﺎﺑﺔ ﻣﻔﺘﺎﺡ ﺳﺮﻯ ﻟﻔﺘﺢ ﺩﺍﺋﺮﺓ ﺻﺎﳊﺔ‪ .‬ﻓﺎﻟﺬﻱ ﻳﻔـﺘﺢ‬ ‫ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﻭﻳﺪﺧﻞ ﺇﱃ ﺫﻟﻚ ﺍﳌﻤﺮ ﺍﳌﻨﲑ ﻛﺄﻧﻪ ﻗﺪ ﺻﻌﺪ ﺍﻟﺴﻠﹼﻢ ﺍﻟﺴﻴﺎﺭ‪ ،‬ﻓﻴﺠﺪ‬ ‫ﻼ ﻋﻦ ﻫﺬﻩ ﺍﳊﻈﻮﺓ‪ ،‬ﺇﺫﺍ ﻣﺎ ﺃﻋﻄﻰ ﺇﺭﺍﺩﺗﻪ‬ ‫ﻧﻔﺴﻪ ﰲ ﻋﺮﻭﺝ ﻋﻠﻮﻱ ﺳﺎﺣﺮ‪ .‬ﻭﻓﻀ ﹰ‬ ‫ﺣﻘﻬﺎ ﻭﺍﺳﺘﻤﺮ ﰲ ﺳﲑﻩ ﻓﺈﻧﻪ ﻳﺼﻌﺪ ﰲ ﻛﻞ ﺧﻄﻮﺓ ﻣﺮﺗﺒﺘﲔ ﻣﻌﹰﺎ‪ .‬ﻭﺍﻋﺘﻘـﺪ ﺃﻥ‬ ‫ﺍﻟﺒﻴﺎﻥ ﺍﻹﳍﻲ ‪ ‬ﻫ ﹾﻞ ‪‬ﺟﺰ‪‬ﺍﺀ ﺍﻹ ‪‬ﺣﺴ‪‬ﺎ ِﻥ ِﺇ ﹼﻻ ﺍﻹ ‪‬ﺣﺴ‪‬ﺎ ﹸﻥ‪) ‬ﺍﻟﺮﲪﻦ‪ (٦٠:‬ﻳﺬﻛﹼﺮ ‪‬ـﺬﺍ‪.‬‬ ‫ﻓﻘﺪ ﻗﺮﺃ ﺳﻴﺪﻧﺎ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪ‪‬ﻕ ‪ ) ‬ﻫ ﹾﻞ ‪‬ﺟﺰ‪‬ﺍﺀ ﺍﻹ ‪‬ﺣﺴ‪‬ﺎ ِﻥ ِﺇ ﹼﻻ ﺍﻹﺣ‪‬ـﺴ‪‬ﺎ ﹸﻥ( ﰒ‬ ‫‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﳝﺎﻥ ‪٣٧‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪٧‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺴﻨﺔ ‪.١٦‬‬ ‫‪ (٢‬ﺃﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﳝﺎﻥ ‪٧‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﳝﺎﻥ ‪.٧١‬‬ ‫‪ (٣‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺼﻴﺪ ‪٥٧‬؛ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺪﻳﺎﺕ ‪١٤‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻷﺿﺎﺣﻲ ‪.١١١‬‬

‫‪٢٠٨‬‬


‫ﻗﺎﻝ‪ :‬ﻫﻞ ﺗﺪﺭﻭﻥ ﻣﺎﺫﺍ ﻗﺎﻝ ﺭﺑ‪‬ﻜﻢ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﻘﻮﻝ‪ :‬ﻫﻞ‬ ‫)‪(١‬‬ ‫ﺖ ﻋﻠﻴﻪ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺇ ﹼﻻ ﺍﳉﻨﺔ(‪.‬‬ ‫ﺟﺰﺍ ُﺀ ﻣﻦ ﺃﻧﻌﻤ ‪‬‬ ‫ﺇﻥ ﺷﻌﻮﺭ ﺍﻹﺣﺴﺎﻥ ﻛﺎﻟﺴﺤﺐ ﺍﳌﺜﻘﻠﺔ ﺑﺎﻷﻣﻄﺎﺭ‪ ،‬ﻓﻤﺎ ﺃﻥ ﲢﻴﻂ ﺑﺄﻗﻄﺎﺭ ﺗﻼﻝ‬ ‫ﺍﻟﻘﻠﺐ‪ ،‬ﺇ ﹼﻻ ﻭﺗﻨـﺰﻝ ﺍﻷﻟﻄﺎﻑ ﺍﻹﳍﻴﺔ ﻏﺪﻗﹰﺎ‪ .‬ﻓﻴﺠﺪ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﰲ ﺩﺍﺋـﺮﺓ‬ ‫ﺴﻨ‪‬ﻰ ‪‬ﻭ ِﺯﻳ‪‬ﺎ ‪‬ﺩ ﹲﺓ‪) ‬ﻳﻮﻧﺲ‪ ،(٢٦:‬ﻭﻳﻌﻴﺶ ﻣﺘﺬﻭﻗﹰﺎ ﻟﺬﺍﺋﺬ ﻛﻮﻧـﻪ‬ ‫ﺤ‪‬‬ ‫ﺴﻨ‪‬ﻮﹾﺍ ﺍﹾﻟ ‪‬‬ ‫‪ِ‬ﻟﱠﻠﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺇﻧﺴﺎﻧﹰﺎ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺍﺭﺩﺍﺕ ﺇﳍﻴﺔ ﺁﺗﻴﺔ ﻣﻦ ﻣﻨﺒﻊ ﺍﻟﻔـﻀﻞ ﻭﺍﻟﻠﻄـﻒ‪،‬‬ ‫ﺗﺘﺠﺎﻭﺯ ﻭﺍﺭﺩﺍﺕ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺴﻠﻮﻙ ﻭﺗﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻨﻴﺎﺕ ﺍﳋﺎﻟﺼﺔ ﻟﻠﻘﻠﻮﺏ‪ .‬ﻭﻫﺬﺍ‬ ‫ﻳﻔﻮﻕ ﺗﺼﻮﺭﻧﺎ ﻭﺗﻔﻜﲑﻧﺎ ﺃﻳﻀﹰﺎ‪.‬‬ ‫ﺇﻥ ﺃﺻﺪﻕ ﻭﺳﻴﻠﺔ ﺗﻮﺻﻞ ﺍﻻﻧﺴﺎﻥ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻫﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺃﻋﻈـﻢ‬ ‫ﻋﻤﻞ ﻗﻠﱯ ﻫﻮ ﺍﻹﺣﺴﺎﻥ‪ .‬ﻓﺎﻹﺣﺴﺎﻥ ﺃﺳﻠﻢ ﻃﺮﻳﻖ ﻟﻠﺘﻮﺟﻪ ﺇﱃ ﺭﺑﻮﻉ ﺍﻹﺧﻼﺹ‪،‬‬ ‫ﻭﺃﺻﻮﺏ ﻭﺍﺳﻄﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺭﻭﺍﰊ ﺍﻟﺮﺿﻮﺍﻥ‪ ،‬ﻭﻫﻮ ﺷﻌﻮﺭ ﺍﻟـﺘﻤﻜﲔ ﲡـﺎﻩ‬ ‫ﺍﻟﺸﺎﻫﺪ ﺍﻷﺯﱄ‪ .‬ﻓﻴﺸ ‪‬ﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻮﻣﻴﹰﺎ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍ‪‬ﻬ‪‬ـﺰﻳﻦ‬ ‫ﺑﺎﻹﳝﺎﻥ ﺍ‪‬ﻨ‪‬ﺤﲔ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﺍﻟﻐﺎﺭﻗﲔ ﰲ ﺍﻟﺘﻘﻮﻯ‪ .‬ﻭﻟﻜﻦ ﻗﺪ ﻻ ﻳﺼﻞ ﺇﱃ ﺗﻠـﻚ‬ ‫ﺍﻟﺬﺭﻭﺓ ﺇ ﹼﻻ ﺑﻀ ‪‬ﻊ ﻣﻨﻬﻢ ﺃﻭ ﻻ ﻳﺼﻞ ﺃﺣﺪ‪ .‬ﻓﺎﻟﺬﻳﻦ ﱂ ﻳﺼﻠﻮﺍ ﺇﻟﻴﻬـﺎ ﻋﻠـﻴﻬﻢ ﺃﻥ‬ ‫ﻳﺴﺘﻤﺮ‪‬ﻭﺍ ﰲ ﻛﺪ‪‬ﻫﻢ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻭﺻﻠﻮﻫﺎ ﻳﺪﺭﻛﻮﻥ ﻗﺒﺢ ﻣﺎ ﻻ ﳛﺒﻪ ﺍﷲ‪ ،‬ﻭﳛـﺴﻮﻥ‬ ‫ﺑﻪ ﻭﻳﻨﻐﻠﻘﻮﻥ ﺩﻭﻧﻪ‪ ،‬ﻭﻳﺴﺘﺸﻌﺮﻭﻥ ﺃﻳﻀﹰﺎ ﻣﺎ ﻳﺴﺘﺤﺴﻨﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻓﻴﻜﻮﻥ ﺟﺰﺀﹰﺍ‬ ‫ﺿﺮﻭﺭﻳﹰﺎ ﻟﻔﻄﺮ‪‬ﻢ‪ ،‬ﻭﻳﺘﻜﺎﻣﻠﻮﻥ ﻣﻌﻪ‪ ،‬ﻓﻴﺴﺘﻨﺸﻘﻮﻥ "ﺍﳌﻌﺮﻭﻑ"‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺃﺣﺴﻦ ﻋﺎﻗﺒﺘﻨﺎ ﰲ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻭﺃﺟﺮﻧﺎ ﻣﻦ ﺧﺰﻱ ﺍﻟﺪﻧﻴﺎ‬ ‫‪ (١‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪٣٧٢/١‬؛ ﺍﳌﺴﻨﺪ ﻟﻠـﺪﻳﻠﻤﻲ ‪،٣٣٧/٤‬؛ ﺗﻔـﺴﲑ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻌﻈـﻴﻢ ﻻﺑـﻦ ﻛـﺜﲑ‬ ‫‪(٤٨٠/٧).٢٧٩/٤‬‬

‫‪٢٠٩‬‬


‫ﻭﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ‪ ،‬ﺍﻟﹼﻠﻬﻢ ﺍﻗﺴِﻢ ﻟﻨﺎ ﻣﻦ ﺧﺸﻴﺘﻚ ﻣﺎ ﲢﻮﻝ ﺑﻪ ﺑﻴﻨﻨﺎ‬ ‫ﻭﺑﲔ ﻣﻌﺎﺻﻴﻚ‪ ،‬ﻭﺻﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﺳﻴﺪ ﺍﶈﺴﻨﲔ ﳏﻤﺪ‬ ‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪٢١٠‬‬


‫א‪‬א‪‬א‪‬‬

‫‪ ‬‬

‫‪‬‬

‫ﺍﻟﺒﺼﲑﺓ ﺗﻘﺎﺑﻞ ﰲ ﻛﺘﺐ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻘﻮﺍﻣﻴﺲ‪ :‬ﺍﻹﺩﺭﺍﻙ‪ ،‬ﺍﻟﻔﻄﻨﺔ‪ ،‬ﺍﻟﺪﻟﻴﻞ‪ ،‬ﺍﻟﺸﺎﻫﺪ‪،‬‬ ‫ﻭﰲ ﻛﺘﺐ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻭﺍﳌﺼﻄﻠﺤﺎﺕ‪ :‬ﺍﻧﻔﺘﺎﺡ ﻋـﲔ ﺍﻟﻘﻠـﺐ‪ ،‬ﺳـﻌﺔ ﺍﻹﺩﺭﺍﻙ‪،‬‬ ‫ﺍﺳﺘﺸﻔﺎﻑ ﺍﻟﻨﺘﻴﺠﺔ ﻭﺭﺅﻳﺘﻬﺎ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻣﻠﹶﻜﺔ ﺗﻘﻴﻴﻢ ﺍﻷﻳﺎﻡ ﺍﻵﺗﻴﺔ ﻣﻊ ﺍﻟﻴﻮﻡ ﺍﳌﻌﺎﺵ‪.‬‬ ‫ﻭﺗﻜﺴﺐ ﺍﻟﺒﺼﲑﺓ ﻟﺪﻯ ﳏﺎﻭﺭﺓ ﺃﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ ﺇﺣﺎﻃﺔ ﻭﻋﻤﻘﹰﺎ ﺁﺧﺮ‪ ،‬ﻛﺎﻵﰐ‪:‬‬ ‫ﺍﻟﺒﺼﲑﺓ ﻣﻨﺒﻊ ﺍﻟﻌﺮﻓﺎﻥ ﺍﻟﻮﺣﻴﺪ ﰲ ﺩﻻﻟﺔ ﺍﻹﳍﺎﻡ ﻭﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﻫﻲ ﺍﳌﺮﺗﺒـﺔ ﺍﻷﻭﱃ‬ ‫ﻹﺩﺭﺍﻙ ﺍﻟﺮﻭﺡ ﻛﹸﻨﻪ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻬﻲ ﺷﻌﻮﺭ ﻭﺟﺪﺍﱐ ﻳﺸﺨ‪‬ﺺ ﻭﻳﺮﻯ ﺍﻟﻘﻴﻢ ﺍﻟﺮﻭﺣﻴـﺔ‬ ‫ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻳﺘﻌﺴﺮ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﲡﺎﻭﺯﻫﺎ ﻟﺘﻌﻠﻘﻪ ﺑﺎﻟﻠﻮﻥ ﻭﺍﻟـﺸﻜﻞ ﻭﺍﳌﻈـﺎﻫﺮ‬ ‫ﻭﺍﻟﻜﻴﻔﻴﺎﺕ‪ .‬ﻓﻬﻲ ﺇﺩﺭﺍﻙ ﻣﻨﻮ‪‬ﺭ ﺑﺎﻟﺘﺠﻠﻴﺎﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﺍﳌﻜﺘﺤﻞ ﺑﺈﲦﺪ ﺿـﻴﺎﺀ ﺍﻷﻧـﺲ‬ ‫ﻟﻠﺬﺍﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺘﻌﺜﺮ ﺍﻹﺩﺭﺍﻛﺎﺕ ﻭﺗﺴﺮﺡ ﻫﺎﺋﻤـﺔ ﻣﺮﻫﻘـﺔ ﰲ‬ ‫ﻭﺩﻳﺎﻥ ﺍﳋﻴﺎﻻﺕ‪ ،‬ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﳜﺘﻠﻲ ﻫﻮ ﺑﺄﺳﺮﺍﺭ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﺷﻴﺎﺀ ﻣﺴﺘﻐﻨﻴﹰﺎ ﻋـﻦ‬ ‫ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﺸﺎﻫﺪ ﻭﳚﻮﻝ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﳛﺎﺭ ﻓﻴﻬﺎ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻴﺒﻠﻎ ﺣﻘﻴﻘﺔ ﺍﳊﻘﺎﺋﻖ‪.‬‬ ‫ﺍﻟﺒﺼﺮ‪ ،‬ﺻﻔﺔ ﻧﻮﺭﺍﻧﻴﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﺑﺼﲑﺓ ﻛﻞ ﻣﺴﺘﻌﺪ ﺣﺴﺐ‬ ‫ﺴ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ‪) ‬ﺍﻟﺰﺧﺮﻑ‪(٣٢:‬‬ ‫ﺤﻦ‪ ‬ﹶﻗ ‪‬‬ ‫ﺣﺼﺘﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻹﳍﻴﺔ ﻭﻓﻖ ﻣﻴﺰﺍﻥ ‪‬ﻧ ‪‬‬ ‫ﻭﺇﻥ ﺳﻴﺪﻧﺎ ﳏﻤﺪﹰﺍ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺃﰎ ﺍﻟﺘﺴﻠﻴﻤﺎﺕ ﻟﻪ ﺃﻋﻈﻢ ﺣـﺼﺔ ﰲ‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺠﻠﻲ ﺍﻟ ﹶﻘﺪ‪‬ﺭﻱ‪ ،‬ﻭﺍﻷﻛﺜﺮ ﺍﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺒﻊ ﺍﻟﻼﻫﻮﰐ ﻭﺍﻷﻛﺜـﺮ‬ ‫‪٢١١‬‬


‫ﺍﺭﺗﻮﺍﺀ ﻣﻨﻪ‪ ،‬ﻭﻣﻦ ﰒ ﻓﻬﻮ ﺍﻟﺬﻱ ﺃﻓﺮﻍ ﺇﳍﺎﻣﺎﺕ ﺭﻭﺣـﻪ ﰲ ﺻـﺪﻭﺭ ﺍﳉﻤـﻮﻉ‬ ‫ﺍﳊﺎﺷﺪﺓ ﺧﻠﻔﻪ‪ ،‬ﻭﻫﻮ ﺍﳌﺮﺁﺓ ﺍ‪‬ﻠﻮ‪‬ﺓ ﺍﻟﻮﺣﻴﺪﺓ ﻟﺘﺠﻠﻴﺎﺕ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻼ ﺷﺒﻴﻪ‬ ‫ﺼ ‪‬ﲑ ٍﺓ‬ ‫ﷲ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ِ‬ ‫ﻟﻪ ﰲ ﻫﺬﺍ ﻭﻻ ﻣﺜﻴﻞ‪ .‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹸﻗ ﹾﻞ ‪‬ﻫ ِﺬ ِﻩ ‪‬ﺳﺒِﻴﻠِﻲ ﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ِﻦ‪)‬ﻳﻮﺳﻒ‪ (١٠٨:‬ﺑﻴﺎﻥ ﻳﺸﲑ ﺇﱃ ﻣﺪﻯ ﺧﺼﻮﺻﻴﺔ ﻭﻋﻈﻤﺔ ﺍﺳﺘﻔﺎﺩﺓ‬ ‫ﺳﻠﻄﺎﻥ ﺍﻷﻧﺒﻴﺎﺀ ‪ ‬ﻭﺍﻟﺘﺎﺑﻌﲔ ﻟﻪ ﻣﻦ ﻫﺬﻩ ﺍﳌﻮﻫﺒﺔ ﻭﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴﺔ‪.‬‬ ‫ﻭﺑﻔﻀﻞ ﻫﺬﺍ ﺍﻹﺩﺭﺍﻙ ﺍﻟﻨﻮﺭﺍﱐ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﺎﻓﺮ ﺍﳌﻴﻤﻮﻥ ﺇﱃ ﺍﳌﻌﺮﺍﺝ ﺭﺃﻯ ﰲ ‪‬ﻧﻔﹶﺲ‬ ‫ﻭﺍﺣﺪ ﻣﺎ ﻭﺭﺍﺀ ﺳﺘﺎﺭ ﺍﻟﻮﺟﻮﺩ ‪-‬ﺍﻟﺬﻱ ﻫﻮ "ﻋﻤﺎﺀ" ﻟﻠﻤﺤﺮﻭﻣﲔ ﻣﻦ ﺍﻹﺩﺭﺍﻙ‪ -‬ﻭﺟﺎﻝ‬ ‫ﻓﻴﻪ ﻭﻃﺎﻟﻌﻪ ﻛﺘﺎﺑﹰﺎ ﻣﻔﺘﻮﺣﹰﺎ ﺃﻣﺎﻣﻪ‪ ..‬ﻭﺳﺎﺡ ﰲ ﺭﺑﻮﻉ ﺍﻟﻐﻴﺐ ﺣﻴﺚ ﺍﻟﻠﻮﺣﺎﺕ ﺍﳌﺜﺎﻟﻴﺔ‬ ‫ﻷﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ‪ ..‬ﻭﺧﺸﻊ ﻟﺼﺮﻳﻒ ﺃﻗﻼﻡ ﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﺗﻨﺨﻠﻊ ﻟـﻪ ﺍﻟﻘﻠـﻮﺏ ﻣـﻦ‬ ‫ﺍﻟﺼﺪﻭﺭ‪ ..‬ﻭﻣ ‪‬ﺮ ﻋﻠﻰ ﺧﺒﺎﺀﺍﺕ ﺍﳊﻮﺭ ﻭﻣﺮﺍﺗﻊ ﺍﻟﻐﻠﻤﺎﻥ‪ ..‬ﻭﺍﺳﺘ‪‬ﻘﺒﻞ ﲝﻔـﺎﻭﺓ ﻋﻨـﺪ‬ ‫‪‬ﻗﹶﺎ ‪‬‬ ‫ﺏ ﹶﻗ ‪‬ﻮ ‪‬ﺳ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ‪) ‬ﺍﻟﻨﺠﻢ‪ (٩:‬ﰲ ﺍﻟﻨﻘﻄﺔ ﺍﻟﱵ ﺗﺘﻨﺎﻏﻢ ﻓﻴﻬﺎ ﻣﺸﺎﻋﺮ "ﻻ ﻣﻜـﺎﻥ‬ ‫ﻼ ﺑﺎﳍﺪﺍﻳﺎ ﻭﺍﻟﻌﻄﺎﻳﺎ‪.‬‬ ‫ﻭﻻ ﺁﻥ ﻭﻻ ﺃﺭﺽ ﻭﻻ ﲰﺎﺀ"‪ ..‬ﻭ ‪‬ﻭﺩ‪‬ﻉ ﳏ ‪‬ﻤ ﹰ‬ ‫ﻭﺃﺣﻴﺎﻧﹰﺎ ﻳﺒﻠﻎ ﻣﺎ ﰲ ﺍﻟﺒﺼﲑﺓ ﻣﻦ ﺫﻭﻕ ﺍﳌـﺸﺎﻫﺪﺓ ﺇﱃ ﻋﻤـﻖ ﺁﺧـﺮ ﻣـﻊ‬ ‫ﺍﻟﻔﺮﺍﺳـﺔ‪ ،‬ﲝﻴﺚ ﺇﻥ ﺍﻹﺩﺭﺍﻙ ﻳﻨﺘﺒﻪ ﻭﻳﺘﻴﻘﻆ ﺇﱃ "ﺗﺄﻭﻳﻞ ﺍﻷﺣﺎﺩﻳﺚ" )ﺃﻱ ﺍﻟﻨﻔﻮﺫ‬ ‫ﺇﱃ ﺍﳉﻮﺍﻧﺐ ﺍﳌﻠﻜﻮﺗﻴﺔ ﻟﻸﺷـﻴﺎﺀ ﻭﺍﻛﺘﻨﺎﻩ ﺍﻷﺣـﺪﺍﺙ(‪ ،‬ﻭﳛﻴﺎ ﺍﻟــﺮﻭﺡ ﰲ‬ ‫ﲔ‬ ‫ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺫﻱ ﺍﻷﺑﻌﺎﺩ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺑﺒﻀﻌﺔ ﺃﺑﻌﺎ ٍﺩ ﻣﻌﹰﺎ‪ .‬ﻭﺇﺫﺍ ﺑﺎﻟﻮﺟﺪﺍﻥ ﻳﺼﺒﺢ ﻋـ ‪‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﺍﻟﺒﺎﺻـﺮﺓ‪ ،‬ﻭﻧﺒﻀ‪‬ﻪ ﺍﳋﺎﻓﻖ‪ ،‬ﻭﻋﻘﻠﹶﻪ ﺍﳌﻜﺘﻨﻪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻔﺮﺍﺳﺔ ﺍﻟﱵ ﺗﺮﺩ ﲟﻌﲎ ﺍﳊﺪﺱ ﻭﺍﻹﺩﺭﺍﻙ‪ ،‬ﻓﻬﻲ ﺗﻌـﲏ ﲢـﻮﻝ ﺍﻹﺩﺭﺍﻙ‬ ‫ﺇﺫﻋﺎﻧﹰﺎ ﻭﺍﻟﺒﺼﲑﺓ ﺃﻛﺜﺮ ﻋﻤﻘﹰﺎ‪ .‬ﻓﺎﻟﻌﻴﻮﻥ ﺫﺍﺕ ﺍﻟﺒﺼﲑﺓ ﺍﳌﻔﺘﻮﺣﺔ ﻋﻠﻰ ﲡﻠﻴﺎﺕ ﻧﻮﺭ‬ ‫ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻫﻲ ﻟﺬﻭﻱ ﺍﻟﻮﺟﻮﻩ ﺍﳌﻘﻤﺮﺓ ﺍﻟﺬﻳﻦ ﻻ ﻳﻨﺨﺪﻋﻮﻥ ﺑﺎﻟﻈﻼﻝ ﻭﻳﺮﻭﻥ‬ ‫‪٢١٢‬‬


‫ﺑﻨﻮﺭ ﺍﻟﺒﺼﲑﺓ ﲜﻼﺀ ﺗﺎﻡ ﺣـﱴ ﰲ ﺃﺷـﺪ ﺍﻷﻣﻜﻨـﺔ ﻋﺘﺎﻣـﺔ‪ ..‬ﻭﻳﺘﺠـﺎﻭﺯﻭﻥ‬ ‫ﺍﻻﻟﺘﺒﺎﺳﺎﺕ‪ ..‬ﺩﻭﻥ ﺃﻥ ﻳﺘﻌﻠﻘﻮﺍ ﺑﺎﳌﺘﺸﺎ‪‬ﺎﺕ ﻗﻄﻌﹰﺎ‪ ..‬ﻭﻻ ﺗﺄﺳﺮﻫﻢ ﺍﳉﺰﺋﻴـﺎﺕ‪،‬‬ ‫ﻓﻴﺪﺭﻛﻮﻥ ﺣﺎ ﹰﻻ ﻭﻳﺸﺎﻫﺪﻭﻥ ﺍﻟﺴﻜﹼﺮ ﰲ ﻗﺼﺒﻪ‪ ،‬ﻭﺍﻷﻭﻛﺴﺠﲔ ﻭﺍﳍﻴﺪﺭﻭﺟﲔ ﰲ‬ ‫ﺭﻭﺡ ﺍﳌﺎﺀ‪ .‬ﻭﻻ ﲡﻮﻝ ﻗﻠﻮ‪‬ﻢ ﺇ ﹼﻻ ﰲ ﺇﻗﻠﻴﻢ "ﺍﻟﻔﺮﻕ"‪.‬‬ ‫ﺇﻥ ﻛﻞ ﻧﻘﻄﺔ ﻣﻦ ﺳﻴﻤﺎﺀ ﺍﻹﻧﺴﺎﻥ ﻭﰲ ﻭﺟﻪ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﻛﻞ ﻛﻠﻤﺔ‪ ،‬ﻭﻛﻞ‬ ‫ﺳﻄﺮ‪ ،‬ﻟﻔﻆ ﻣﺘﺮﻉ ﺑﺎﳌﻌﺎﱐ ﺍﻟﺒﻠﻴﻐﺔ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﺑﻞ ﻫﻮ ﻛﺘﺎﺏ ﻣﻔﺘﻮﺡ ﻟﻠﺬﻳﻦ ﳚﻮﻟﻮﻥ‬ ‫ﺕ ِﻟ ﹾﻠ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ِّﺳ ِﻤ ‪‬‬ ‫ﻚ ﻵﻳ‪‬ﺎ ٍ‬ ‫ﰲ ﻇﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ) :‬ﺇﻥﱠ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫ﲔ(‪ (١).‬ﻭﺑـﺴ ‪‬ﺮ ﺍﳊـﺪﻳﺚ‬ ‫ﷲ()‪ (٢‬ﻓـﺈﻥ ﺫﻭﻱ ﺍﳌﻨــﺰﻟﺔ‬ ‫ﺍﻟﺸﺮﻳﻒ )ﺍ‪‬ﺗﻘﹸﻮﺍ ِﻓﺮ‪‬ﺍ ‪‬ﺳ ﹶﺔ ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣ ِﻦ ﹶﻓِﺈﻧ‪ ‬ﻪ ‪‬ﻳ‪‬ﻨﻈﹸﺮ‪ِ ‬ﺑﻨ‪‬ﻮ ِﺭ ﺍ ِ‬ ‫ﺍﻟﺮﻓﻴﻌﺔ ﻗﺪ ﺗﺮﺑﻌﻮﺍ ﰲ ﻧﻘﻄﺔ ﺗﺮﺻ‪‬ﺪ ﻳﺸﺎﻫﺪﻭﻥ ﻣﻨﻬﺎ ﺃﻗﻄﺎﺭ ﺍﻟﻮﺟﻮﺩ ﻭﻳﺘﻌﺎﻣﻠﻮﻥ ﻣﻊ‬ ‫ﺣﻘﻴﻘﺔ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻴﻄﹼﻠﻌﻮﻥ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻮﺟﻮﺩ ﲟـﺎ ﻭﺭﺍﺀ ﺍﻷﺳـﺘﺎﺭ‪،‬‬ ‫ﻭﻳﻨﺜﺮﻭﻥ ﺍﻟﻨﻮﺭ ﻋﻠﻰ ﺍﻷﺣﺪﺍﺙ ﻣﻜﺘﻨﻬﲔ ﺍﻟﻮﺟﻪ ﺍﳊﻘﻴﻘﻲ ﻟﻜﻞ ﺷﻲﺀ ﻓﻴﱪﺯﻭﻧـﻪ‬ ‫ﻟﻠﻌﻴﺎﻥ‪ ،‬ﻭﻳﺴﻌﻮﻥ ﰲ ﺭﺑﻮﻉ ﻓﺮﺩﻭﺳﻴﺔ ﻣﻦ ﻟﺬﺓ ﺇﱃ ﺃﺧﺮﻯ‪ ،‬ﻭﺃﻧﻒ ﺍﻟﺬﻳﻦ ﻳﻘﻀﻮﻥ‬ ‫ﺣﻴﺎ‪‬ﻢ ﺣﻮﻝ ﺍﻟﺜﻘﻮﺏ ﺍﻟﺴﻮﺩﺍﺀ ﺭﺍﻏﻢ‪.‬‬ ‫ﻓﺎﻟﻮﺟﻮﺩ‪ ،‬ﰲ ﻧﻈﺮ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﻻ ﺗﻔﺘﺢ ﻋﻴﻨﻬﺎ ﻭﻻ ﺗﻐﻤﻀﻬﺎ ﺇ ﹼﻻ ﺑﺎﻟﻔﺮﺍﺳـﺔ‪،‬‬ ‫ﺻﻔﺤﺎﺕ ﻣﺘﻮﺍﻟﻴﺔ ﻣﻦ ﻛﺘﺎﺏ‪ .‬ﻭﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺍﳊﻴﺔ ﻣﻨﻬﺎ ﻭﻏﲑ ﺍﳊﻴﺔ ﻛﻠﻤـﺎﺕ‬ ‫ﻣﺸﻌﺔ ﺑﺄﻟﻒ ﻣﻌﲎ ﻭﻣﻌﲎ‪ .‬ﻭﺇﻥ ﻭﺟﻪ ﺍﻟﻮﺟﻮﺩ ﻭﺳﻴﻤﺎﺀ ﺍﻹﻧﺴﺎﻥ ﺑﻴﺎﻥ ﻭﺍﺿﺢ ﻻ‬ ‫ﳜﺪﻉ‪ .‬ﻓﺮﺟﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻳﺒﺼﺮﻭﻥ ﲟﺎ ﻻ ﺗﻘﺪﺭ ﻋﻠﻰ ﺭﺅﻳﺘﻪ ﻛﻞ ﻋﲔ‪ ،‬ﻭﻳﺴﻤﻌﻮﻥ‬ ‫ﲟﺎ ﻻ ﺗﺴﻤﻊ ﺑﻪ ﻛﻞ ﺃﺫﻥ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﻟﺬﻟﻚ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﻦ ﲨﻠﻬﺎ ﺍﻟﱵ‬ ‫‪ (١‬ﺍﳌﺘﻮﺳﻢ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﺍﻟﻮﺳﻢ )ﺍﻟﻌﻼﻣﺔ( ﻭﻫﻮ ﺍﻟﻌﺎﺭﻑ ﲟﺎ ﰲ ﺳﻮﻳﺪﺍﺀ ﺍﻟﻘﻠﻮﺏ ﺑﺎﻻﺳـﺘﺪﻻﻝ ﻭﺍﻟﻌﻼﻣـﺎﺕ‬ ‫)ﺍﻟﻘﺸﲑﻱ(‪) .‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ‪(٧٥:‬‬ ‫‪ (٢‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﳊﺠﺮ‪.‬‬

‫‪٢١٣‬‬


‫ﺗﱪﻕ ﺑﺎﻟﻨﻮﺭ‪ ،‬ﺣﱴ ﺃﻥ ﺃﻋﻈﻢ ﺍﻷﺩﻣﻐﺔ ﺗﻌﺠﺰ ﻋﻦ ﺗﺼﻮﺭﻩ‪ .‬ﻓﻔـﻲ ﻛـﻞ ﳊﻈـﺔ‬ ‫ﻳﺸﻌﺮﻭﻥ ﺑﺎﻟﻌﺠﺎﺋﺐ ﻭﳛﺪﺳﻮﻥ ﺗﻮﻗﻌﺎ‪‬ﺎ ‪ -‬ﻛﻞ ﻣـﺆﻣﻦ ﺣـﺴﺐ ﺩﺭﺟﺘـﻪ ‪-‬‬ ‫ﻭﻳﺘﻠﺬﺫﻭﻥ ‪‬ﺎ ﲟﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺇﻧ‪‬ﺎ ﻧﺴﺄﻟﻚ ﻗﻠﻮﺑﹰﺎ ﺃﻭ‪‬ﺍﻫﺔ ﳐﺒﺘﺔ ﻣﻨﻴﺒﺔ ﰲ ﺳﺒﻴﻠﻚ‪ ،‬ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ‬ ‫ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻣﺮﺷﺪ ﺳﺒﻴﻠﻚ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪٢١٤‬‬


‫א‪‬א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺴﻜﻴﻨﺔ ﻣﺸﺘﻘﺔ ﻣﻦ ﺟﺬﺭ ﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻟﻮﻗﺎﺭ‪ ،‬ﺍﳉﺪﻳﺔ‪ ،‬ﺍﳌﻬﺎﺑﺔ‪ ،‬ﺍﻷﻧﺲ‪،‬‬ ‫ﺃﻭ ﺳﻜﻮﻥ ﺍﻷﻣﻮﺍﺝ‪ .‬ﻓﻬﻲ ﺿﺪ ﺍﻟﻄﻴﺶ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻟﺘﺮﺩﺩ ﻭﺍﻻﺿﻄﺮﺍﺏ‪ .‬ﻭﻟـﺪﻯ‬ ‫ﺃﺭﺑﺎﺏ ﺍﻟﺘﺼﻮﻑ ﻫﻲ ﺍﺳﺘﻘﺮﺍﺭ ﺍﻟﻘﻠﺐ ﺑﺎﻟﻮﺍﺭﺩﺍﺕ ﺍﻟﻐﻴﺒﻴﺔ‪ .‬ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻠـﺐ ﰲ‬ ‫ﺩﻗﺔ ﻭﺣﻴﻄﺔ ﺩﺍﺋﻤﲔ‪ ،‬ﻭﻳﺘﻄﻠﻊ ﺇﱃ ﺍﳌﺎﺑﻌﺪ‪ ،‬ﻭﻫﻮ ﻣﻨﻔﺘﺢ ﻟﻠﻨﻔﺤـﺎﺕ ﺍﻟﻼﻫﻮﺗﻴـﺔ‪،‬‬ ‫ﻭﳚﻮﻝ ﺩﺍﺋﻤﹰﺎ ﺣﻮﻝ ﺍﻻﻃﻤﺌﻨﺎﻥ‪ .‬ﻓﻬﺬﺍ ﺍﳌﻘﺎﻡ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ ،‬ﺑﺪﺍﻳﺔ ﻣﺮﺗﺒﺔ "ﻋﻠﻢ‬ ‫ﺍﻟﻴﻘﲔ"‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻛﺜﲑﹰﺍ ﻣﺎ ﲣﺘﻠﻂ ﻭﺍﺭﺩﺍﺕ ﺗﺮﺩ ﺑﻄﺮﻳﻖ ﺍﻟﻌﻠﻢ ﲟـﺎ ﺍﻗﺘﻨـﺼﺘﻪ‬ ‫ﺍﻟﺒﺼﲑﺓ‪ ،‬ﻓﻴﺘﻀﺒﺐ ﻣﺆﻗﺘﹰﺎ ﺃﻓﻖ ﺍﳌﺸﺎﻫﺪﺓ‪ .‬ﻭﻗﺪ ﻳﺘﻮﻟﺪ ﺑﻌﺾ ﺍﻻﻟﺘﺒﺎﺳﺎﺕ ﻣﻦ ﻫﺬﺍ‪.‬‬ ‫ﻭﺍﻟﺴﻜﻴﻨﺔ ﺗﻈﻬﺮ ﺃﺣﻴﺎﻧﹰﺎ ﺑﺸﻜﻞ ﺇﺷﺎﺭﺍﺕ ﻭﺃﻣﺎﺭﺍﺕ ﺧﻔﻴـﺔ‪ ،‬ﺑـﲔ ﺍﳊـﺪﺱ‬ ‫ﻭﻋﺪﻣﻪ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﺗﻈﻬﺮ ﺑﺘﺠﻠﻴﺎﺕ ﻭﺍﺿﺤﺔ ﺇﱃ ﺣﺪ ﻳﻌﺮﻓﻬﺎ ﺣﱴ ﺃﻣﺜﺎﻟﻨﺎ ﻣﻦ ﺍﻟﻌﻮﺍﻡ‪.‬‬ ‫ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﻣﺎ ﻳﺮﺍﻓﻘﻬﺎ ﻣﻦ ﺇﺷﺎﺭﺍﺕ ﻭﺃﻣﺎﺭﺍﺕ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻛﻬﻤـﺲ ﰲ ﺇﺫﻥ‬ ‫ﺍﻟﻮﺟﺪﺍﻥ ﺑﻨﺴﻴﻢ ﻣﻌﻨﻮﻱ ﻛﻨﻔﺤﺔ ﺇﳍﻴﺔ‪ ،‬ﺍﻟﱵ ﻻ ﲢﺪﺱ ﺇ ﹼﻻ ﺑﺪﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﺃﻭ ﺑﺸﻜﻞ‬ ‫ﺟﺴﻢ ﻳﻈﻬﺮ ﺍﳋﻮﺍﺭﻕ ﻳﺮﺍﻩ ﺍﳉﻤﻴﻊ‪ ،‬ﻣﺜﻠﻤﺎ ﺃﹸﺣﺴﻦ ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ‪ -‬ﻭﳝﻜﻦ ﺃﻥ‬ ‫ﻧﺘﺬﻛﺮ ﺃﻣﻮﺭﹰﺍ ﻣﻠﻔﻌﺔ ﺃﺧﺮﻯ ﻛﻤﺎ ﺭﺁﻫﺎ ﺃﺳﻴﺪ ﺑﻦ ﺍﳊﻀﲑ ‪ ‬ﻟﺪﻯ ﺗﻼﻭﺗﻪ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻭﺁﺧﺮﻭﻥ ﰲ ﺃﻭﺿﺎﻉ ﺃﺧﺮﻯ ‪ -‬ﻓﺈ‪‬ﺎ ﺗﺮﻓﻊ ﻗﻮﺍﻧﺎ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺗﻌﻠﻮ ‪‬ﺎ ﻭﺗﺰﻳﺪ ﻣﻦ ﻗﻮﺓ‬ ‫ﺇﺭﺍﺩﺗﻨﺎ‪ ،‬ﻓﻬﻲ ﰲ ﻛﻞ ﻭﻗﺖ ﺗﺄﻳﻴﺪ ﺇﳍﻲ‪ ،‬ﻭﻣﺪﺍﺭ ﺷﻜﺮﺍﻥ ﻭﺷﻮﻕ ﻟﻠﺬﻳﻦ ﻳـﺪﺭﻛﻮﻥ‬ ‫‪٢١٥‬‬


‫ﻋﺠﺰﻫﻢ ﻭﻓﻘﺮﻫﻢ ﻭﻳﺴﺘﺸﻌﺮﻭﻥ ﲝﺎﺟﺎ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﺗﻮﺿﺤﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ‪‬ﻫ‪ ‬ﻮ ﺍﱠﻟﺬِﻱ‬ ‫ﺏ ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬ ‫ﺴﻜِﻴ‪‬ﻨ ﹶﺔ ﻓِﻲ ﹸﻗﻠﹸﻮ ِ‬ ‫ﺃﹶﻧ ‪‬ﺰ ﹶﻝ ﺍﻟ ‪‬‬ ‫ﲔ ِﻟ‪‬ﻴ ‪‬ﺰﺩ‪‬ﺍﺩ‪‬ﻭﺍ ِﺇﳝ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ِﺇﳝ‪‬ﺎِﻧ ِﻬ ‪‬ﻢ‪) ‬ﺍﻟﻔﺘﺢ‪ .(٤:‬ﻓﺎﳌﺆﻣﻦ‬ ‫ﺍﶈﻈﻮﻅ ‪‬ﺬﺍ ﺍﻟﺘﺄﻳﻴﺪ ﻻ ﻳﻀﻄﺮﺏ ﻭﻻ ﻳﻘﻠﻖ ﻣﻦ ﺧﻮﻑ ﺩﻧﻴﻮﻱ ﺃﻭ ﺣﺰﻥ ﻭﻛﻤﺪ‪،‬‬ ‫ﻛﻤﺎ ﺃﻧﻪ ﻳﺼﻞ ﺇﱃ ﻃﻤﺄﻧﻴﻨﺔ ﻣﺘﻮﺍﺯﻧﺔ ﰲ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ‪.‬‬ ‫ﻓﺎﻟﺬﻱ ﻧﺎﻝ ﻫﺬﻩ ﺍﻟﺴﻜﻴﻨﺔ ﻓﻬﻮ ﺭﺟﻞ ﻣﻮﺍﺯﻧﺔ ﻭﻃﻤﺄﻧﻴﻨﺔ‪ ،‬ﻭﻗـﻮ ‪‬ﺭ ﰲ ﺳـﻠﻮﻛﻪ‪،‬‬ ‫ﻳﻮﺣﻲ ﺑﺎﻷﻣﺎﻥ ﻭﺍﻟﺼﺪﻕ ﻭﺍﳉﺪﻳﺔ‪ .‬ﻭﰲ ﻋﺎﳌﻪ ﺍﻟﺪﺍﺧﻠﻲ ﰲ ﺣﺬﺭ ﻭﺗﻴﻘﻆ ﺩﺍﺋﻢ‪ ،‬ﻭﰲ‬ ‫ﻋﻼﻗﺘﻪ ﻣﻊ ﺍﷲ ﻣﺪﻗﻖ ﺑﻌﻴﺪ ﻋﻦ ﺍﻷﻧﺎﻧﻴﺔ ﻭﺍﻟﺸﻄﺤﺎﺕ‪ ،‬ﻗﺪ ﺳ ‪‬ﺪ ﺍﻷﺑﻮﺍﺏ ﲤﺎﻣﹰﺎ ﰲ ﻭﺟﻪ‬ ‫ﻫﺬﻳﺎﻧﺎﺕ ﺍﻟﺒﻜﺘﺎﺷﻴﺔ‪ .‬ﺇﻧﻪ ﻳﺪﺭﻙ ﺃﻥ ﻛﻞ ﻧﻔﺤﺔ ﻭﻛﻞ ﻭﺍﺭﺩ ﻳﻮﺭﺙ ﺍﻻﻧﺸﺮﺍﺡ ﻓﻬﻮ ﻣﻨﻪ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻓﻴﺨﺸﻊ ﻭﳜﺒﺖ ﰲ ﺃﺩﺏ ﺟﻢ‪ .‬ﻭﻳﻌﺰﻭ ﻛﻞ ﻗﻠﻖ ﻭﺍﺿﻄﺮﺍﺏ ﺇﱃ ﻣﺎ ﰲ ﻣﺎﻫﻴﺘﻪ‬ ‫ﻣﻦ ﺛﻐﺮﺍﺕ‪ .‬ﻓﻴﺤﺎﺳﺐ ﻧﻔﺴﻪ‪ ،‬ﺑﻞ ﻳﺘﺤﺎﺳﺐ ﻣﻌﻬﺎ ﺩﻭﻣﹰﺎ‪.‬‬ ‫ﻭﻗﺪ ‪‬ﻋﺮ‪‬ﻑ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﺑﺎﻟﺴﻜﻮﻥ ﺍﻟﺘﺎﻡ ﻭﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺘﺎﻡ ﻭﺍﻧﺘﻬﺎﺀ‬ ‫ﺍﳌﺪ ﻭﺍﳉﺰﺭ ﰲ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ ﻭﻋﺪﻡ ﺍﺿﻄﺮﺍﺑﻪ ﻭﻗﻠﻘﻪ‪ .‬ﻭﻫﺬﺍ ﻳﺒﲔ ﺃﻥ ﺍﻻﻃﻤﺌﻨـﺎﻥ‬ ‫ﺣﺎ ﹲﻝ ﻓﻮﻕ ﺍﻟﺴﻜﻴﻨﺔ‪ .‬ﻓﻠﺌﻦ ﻛﺎﻧﺖ ﺍﻟﺴﻜﻴﻨﺔ ﺑﺪﺍﻳﺔ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﺘﺨﻠﺺ‬ ‫ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻓﺎﻟﻄﻤﺄﻧﻴﻨﺔ ﻧﻘﻄﺔ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬ ‫ﺇﻥ ﻣﺎ ﻳﺒﻴﻨﻪ ﺃﺭﺑﺎﺏ ﺍﻟﺘﺼﻮﻑ ﻣﻦ ﺩﺭﺟﺎﺕ "ﺍﻟﺮﺍﺿﻴﺔ" ﻭ"ﺍﳌﺮﺿـﻴﺔ" ﻓـﻮﻕ‬ ‫ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﳘﺎ ﺑ‪‬ﻌﺪﺍﻥ ﳜﺼﺎﻥ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻟﻸﺑﺮﺍﺭ‪ ،‬ﻭﻋﻤﻘﺎﻥ ﻟﺴﻤﺎﺀ "ﺍﻟﺮﺿﺎ"‪ .‬ﺃﻣﺎ‬ ‫"ﺍﳌﻠﻬ‪‬ﻤﺔ" ﻭ"ﺍﻟﺰﻛﻴﺔ" ﻓﻤﺮﺗﺒﺘﺎﻥ ﲣﺼـﺎﻥ ﺍﳌﻘﺮ‪‬ﺑﲔ‪ ،‬ﺗﺴـﺘﻌﺼﻴﺎﻥ ﻋﻠﻰ ﺍﻟﻔﻬـﻢ‪،‬‬ ‫ﻭﻭﺍﺭﺩﺍ‪‬ﻤﺎ‪ ،‬ﻭﻛـﺬﺍ ﺑﺸﺎﺭﺍ‪‬ﻤﺎ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻭﺭﺍﺋﻘﺔ ﺟـﺪﹰﺍ‪.‬‬ ‫ﺕ ﳐﺎﻟﻔﺔ ﻧﻔﺴ‪‬ﻬﺎ‬ ‫ﻫﺬﺍ ﻭﰲ ﺍﻷﺭﻭﺍﺡ ﺍﻟﱵ ﻧﺎﻟﺖ ﺍﻟﺴﻜﻴﻨﺔ ﳝﻜﻦ ﺃﻥ ‪‬ﺗﻈ ِﻬﺮ ﺗﻴﺎﺭﺍ ‪‬‬ ‫ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ‪ .‬ﻭﻟﻜﻦ ﰲ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﻓﻜﻞ ﺷﻲﺀ ﳚﺮﻱ ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻡ‪ .‬ﻓﺎﻟﻘﻠﺐ‬ ‫‪٢١٦‬‬


‫ﻛﺎﻟﺒﻮﺻﻠﺔ ﻳﺆﺷﺮ ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﻣﺮﺿﻴﺎﺕ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻻ ﲢﻴﺪ ﺇﺑﺮﺓ ﺍﻟﻮﺟﺪﺍﻥ ﻗﻴﺪ‬ ‫ﺃﳕﻠﺔ ﻋﻨﻬﺎ‪ ،‬ﻓﻬﺬﻩ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ "ﺍﻟﻴﻘﲔ" ﲝﻴﺚ ﺇﻥ ﺍﻟﺮﻭﺡ ﺍﻟﺴﺎﺋﺤﺔ ﰲ ﻫـﺬﻩ‬ ‫ﺍﳌﺮﺗﺒﺔ ﺗﻜﻮﻥ ﺷﺎﻫﺪﺓ ﰲ ﻛﻞ ﻣﻮﺿﻊ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺃﺧﺮﻯ ﻣﻦ ﺣﻘﺎﺋﻖ ‪ ‬ﻭﹶﻟﻜِـﻦ‬ ‫ﺲ‬ ‫ِﻟ‪‬ﻴ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﹶﻗ ﹾﻠﺒِﻲ‪) ‬ﺍﻟﺒﻘـﺮﺓ‪ ،(٢٦٠:‬ﻭﺗ‪‬ﻜﺮ‪‬ﻡ ﺑﻮﺍﺭﺩﺍﺕ ﺟﺪﻳﺪﺓ ﰲ ﻛﻞ ﻣﻨـﺰﻝ‪ .‬ﻭﲢ ‪‬‬ ‫ﺤ ‪‬ﺰﻧ‪‬ـﻮ ﹶﻥ‪‬‬ ‫ﻑ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ﻫ‪‬ـ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﰲ ﻛﻞ ﻣﻜﺎﻥ ﲡﻮﻝ ﻓﻴﻪ ﺑﻨﻔﺤﺎﺕ ‪ ‬ﻭ ﹶﻻ ‪‬ﺧ ‪‬ﻮ ‪‬‬ ‫ﺠ‪‬ﻨ ِﺔ ﺍﱠﻟﺘِـﻲ ﻛﹸﻨـ‪‬ﺘ ‪‬ﻢ‬ ‫ﺸﺮ‪‬ﻭﺍ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﺰﻧ‪‬ﻮﺍ ‪‬ﻭﹶﺃ‪‬ﺑ ِ‬ ‫)ﺍﻟﺒﻘﺮﺓ‪ ،(٦٢:‬ﻭﺗﺸﻌﺮ ﺑـ ‪‬ﹶﺃ ﹼﻻ ‪‬ﺗﺨ‪‬ﺎﻓﹸﻮﺍ ‪‬ﻭﻻ‪‬ﺗ ‪‬‬ ‫ﺏ‪‬‬ ‫ﷲ ‪‬ﺗ ﹾﻄﻤ‪‬ـِﺌ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﻠﹸـﻮ ‪‬‬ ‫ﺗ‪‬ﻮ ‪‬ﻋﺪ‪‬ﻭ ﹶﻥ‪) ‬ﻓـﺼﻠﺖ‪ (٣٠:‬ﻭﺗﺘﺬﻭﻕ ﺑﻜﻮﺛﺮ ‪‬ﹶﺃ ﹶﻻ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍ ِ‬ ‫)ﺍﻟﺮﻋﺪ‪ ..(٢٨:‬ﻓﺘﺤﻴﺎ ﺩﺍﺋﻤﹰﺎ ﲝﻴﺎﺓ ﺃﲰﻰ ﺑﻜﺜﲑ ﻣﻦ ﻃﺒﻴﻌﺘﻬﺎ ﻭﺟﺴﻤﺎﻧﻴﺘﻬﺎ‪.‬‬ ‫ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻫﻲ ﻋﻨﻮﺍﻥ ﻣﻮﻗﻊ ﺍﻹﻧﺴﺎﻥ ﻓﻮﻕ ﺍﻷﺳﺒﺎﺏ ﻭﻣﺎ ﺑﻌﺪ ﺍﻟﻮﺳـﺎﺋﻞ‪ .‬ﺇﺫ‬ ‫ﺍﻟﻌﻘﻞ ﻳﻨﻬﻲ ﰲ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺳﻴﺎﺣﺘﻪ ﻓﻮﻕ ﺍﻟﻄﺒﻴﻌﺔ‪ ..‬ﻭﺍﻟﺮﻭﺡ ﺗﺘﺨﻠﺺ ﻣﻦ ﻗﻠـﻖ‬ ‫ﺍﻟﺪﻧﻴﺎ ﺣﲔ ﺑﻠﻮﻏﻬﺎ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ‪ ..‬ﻭﺍﳊﺲ ﳚﺪ ﻛﻞ ﻣﺎ ﻳﺒﺘﻐﻴﻪ ﰲ ﻫﺬﺍ ﺍﳌﻨــﺰﻝ‬ ‫ﺍﻟﺴﺎﺣﺮ ﻓﻴﺘﺤﻮﻝ ﲝﺮﹰﺍ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻗﻄﺮﺓ‪.‬‬ ‫ﺇﻥ ﺃﹸﻧﺲ ﻣ‪‬ﻦ ﻛﺴﺐ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻫﻮ "ﺍﻷﻧﺲ ﺑﺎﷲ" ﻭﺷﻮﻗﹶﻪ ﻫﻮ "ﺍﻟﺸﻮﻕ ﺇﱃ‬ ‫ﺍﷲ" ﻭﺑﻘﺎﺀﻩ ﻫﻮ "ﺍﻟﺒﻘﺎﺀ ﺑﺎﷲ" ﻭﻛﻼﻣﻪ ﻫﻮ "ﻣﻊ ﺍﷲ"‪ (١).‬ﻓﻬﻮ ﻳﺼﻞ ﻣﻦ ﺍﻟﻜـﻮﺓ‬ ‫ﺍﻟﱵ ﻓﹸﺘﺤﺖ ﻟﻪ‪ ،‬ﻣﻊ ﳏﺪﻭﺩﻳﺘﻪ‪ ،‬ﺇﱃ ﺑﺼﺮ ﺑﻼ ﺣﺪﻭﺩ‪ ،‬ﻭﲰﻊ ﺑﻼ ﺣﺪﻭﺩ‪ ،‬ﻭﻗﺪﺭﺓ ﺑﻼ‬ ‫ﺣﺪﻭﺩ‪ ،‬ﲝﻴﺚ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﺠﻮ ﺑ‪‬ﻨﻔﹶﺲ ﻭﺍﺣﺪ ﻣﻦ ﺩﻭﺍﻣـﺔ ﺍﳊـﻮﺍﺩﺙ ﺍﶈـﲑﺓ‬ ‫ﺍﳌﺨﺘﻠﻄﺔ ﻭﺍﳌﺘﺪﺍﺧﻠﺔ ﺟﺪﹰﺍ‪ ،‬ﻭﻳﺘﺨﻠﺺ ﻣﻨﻬﺎ‪.‬‬ ‫ﻓﻤﺜﻠﻤﺎ ﻳﻨﺠﻮ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﻻﺿﻄﺮﺍﺑﺎﺕ ﻭﺍﻟﻘﻠﻖ ﺍﻟﺪﻧﻴﻮﻱ‪ ،‬ﻳﺒﺘـﺴﻢ‬ ‫‪ (١‬ﺍﻟﻌﺒﺎﺭﺍﺕ ﻫﻨﺎ ﺗﻌﲏ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ‪" :‬ﺇﺩﺭﺍﻙ ﺃﺛﺮ ﺍﳉﻤﺎﻝ ﺍﻹﳍﻲ ﰲ ﺍﻟﻘﻠﺐ"‪" ،‬ﺭﺿﺎ ﺍﷲ ﺍﻟـﺬﻱ ﻳﻔـﻮﺡ ﺩﺍﺋﻤـﺎ ﰲ‬ ‫ﺍﻟﻘﻠﺐ"‪" ،‬ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺍﻟﻮﺟﻮﺩ ﻗﺎﺋﻢ ﺑﻮﺟﻮﺩ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ"‪ ،‬ﻭ"ﺍﻟﻜﻼﻡ ﺁﺕ ﻣﻦ ﻛﻼﻣﻪ ﺳﺒﺤﺎﻧﻪ"‪.‬‬

‫‪٢١٧‬‬


‫ﺑﻮﺟﻪ ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﻳﺮﲡﻒ ﻣﻨﻪ ﺍﻟﻨﺎﺱ ﲨﻴﻌﹰﺎ‪ ..‬ﻭﻳﻬﺶ ﲟﺎ ﺑﻌﺪﻩ ﻣﻦ ﺍﳊـﻮﺍﺟﺰ‬ ‫ﻚ ﺭ‪‬ﺍﺿِـ‪‬ﻴ ﹰﺔ ‪‬ﻣ ‪‬ﺮﺿِـ‪‬ﻴ ﹰﺔ‪‬‬ ‫ﻭﺍﻟﻌﻮﺍﺋﻖ‪ ،‬ﻭﺫﻟﻚ ﺑﻔﻀﻞ ﺗﻜﺮﻣﺔ ‪‬ﺍ ‪‬ﺭ ِﺟﻌِﻲ ِﺇﻟﹶـﻰ ‪‬ﺭِﺑّـ ِ‬ ‫)ﺍﻟﻔﺠﺮ‪ ..(٢٨:‬ﻭﻳﺮﻯ ﺍﳌﻮﺕ ﺃﻃﻴﺐ ﻧﺘﻴﺠﺔ ﻟﻠﻮﺟﻮﺩ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﺎ ﻳ‪‬ﻐـﺒ‪‬ﻂ ﻋﻠﻴـﻪ‪..‬‬ ‫ﻭﻳﺴﻤﻊ ﰲ ﻛﻞ ﻣﻨـﺰﻝ ﺑﻌﺪ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﺗﻨﺘﻬﻲ ﺑﺎﳌﻮﺕ ﺍﻷﻣـﺮ ﺍﻹﳍـﻲ‪:‬‬ ‫ﺿ‪‬ﻴ ﹰﺔ‪ ‬ﻛﻤﺎ ﺳ‪‬ﻤﻊ ﻣﻦ ﻗﱪ ﺍﺑـﻦ ﻋﺒـﺎﺱ ‪..‬‬ ‫ﺿ‪‬ﻴ ﹰﺔ ‪‬ﻣ ‪‬ﺮ ِ‬ ‫ﻚ ﺭ‪‬ﺍ ِ‬ ‫‪‬ﺍ ‪‬ﺭ ِﺟﻌِﻲ ِﺇﻟﹶﻰ ‪‬ﺭِّﺑ ِ‬ ‫ﻭﻳ‪‬ﻤﻀﻲ ﺣﻴﺎﺓ ﺍﻟﻘﱪ ﻋﻠﻰ ﺭﺑﻮﻉ ﺍﳉﻨﺔ‪ ..‬ﻭﻳـﺸﻌﺮ ﺑﺎﶈـﺸﺮ ﻣﻮﺿـ ‪‬ﻊ ﺣـﲑﺓ‬ ‫ﻭﺇﻋﺠﺎﺏ‪ ..‬ﻭﳛﻴﺎ ﺑﻨﺸﻮﺓ ﺍﳌﺨﺎﻓﺔ ﻭﺍﳌﻬﺎﺑﺔ ﻋﻨﺪ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻋـﺎﺑﺮﹰﺍ ﺍﻟـﺼﺮﺍﻁ ﺩﻭﻥ‬ ‫ﺣﻴﺪﺓ‪ ،‬ﻓﻴﺒﻠﻎ ﺍﳉﻨﺔ ﺍﻟﱵ ﻫﻲ ﺩﺍﺭ ﻗﺮﺍﺭ ﻣﻦ ﺑﻠﻎ ﰲ ﺭﻭﺣﻪ ﺩﺭﺟﺔ ﺍﻻﻃﻤﺌﻨﺎﻥ‪.‬‬ ‫ﻓﺎﻟﺪﻧﻴﺎ ﳌﺜﻞ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﻮﻗﻔﺔ ﻋﺮﻓﺔ ﳌﻦ ﺷ ‪‬ﺪ ﺍﻟﺮﺣـﺎﻝ ﺇﱃ‬ ‫"ﺍﻟﻌﻔﻮ ﻭﺍﻟﻐﻔﺮﺍﻥ"‪ ،‬ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻫﻮ ﻳﻮﻡ ﻋﺮﻓﺔ ﻟﻠﻌﻴﺪ ﺍﻟﻌﻈﻴﻢ‪ .‬ﺃﻣﺎ ﺍﻟﻌﻘﱮ‬ ‫ﻓﻬﻲ ﻋﻴﺪ ﺍﻷﻋﻴﺎﺩ‪.‬‬ ‫‪‬ﺭﺑﻨﺎ ﺁﺗﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ ﻭﰲ ﺍﻵﺧﺮﺓ ﺣﺴﻨﺔ ﻭﻗﻨﺎ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ‪،‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﻨﱯ ﺍﳌﺨﺘﺎﺭ‬ ‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻷﺧﻴﺎﺭ‪.‬‬

‫‪٢١٨‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﻘﺮﺏ ﻟﺪﻯ ﺍﻟﺼﻮﻓﻴﲔ‪ :‬ﺗﻘﺮ‪‬ﺏ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺘﺨﻄﻴـﻪ ﻗﻴـﻮﺩ‬ ‫ﺍﳉﺴﻤﺎﻧﻴﺔ ﻣﺘﺤﻮ ﹰﻻ ﺇﱃ ﺍﳌﺎﻭﺭﺍﺋﻴﺔ‪ .‬ﻭﺭﻏﻢ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻓﻬﻤﻮﺍ ﺍﻟﻘﺮﺏ ﺃﻧﻪ ﻗـﺮﺏ‬ ‫ﺍﷲ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﺇ ﹼﻻ ﺃﻧﻪ ﻻ ‪‬ﻳﺴﺘﺤﺴﻦ ﻭﻏﲑ ﻻﺋﻖ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺇﴰﺎﻡ ﳌﻌـﺎﱐ ﺇﺿـﺎﻓﺔ‬ ‫ﺍﳌﻜﺎﻥ ﻭﺍﳌﺴﺎﻓﺔ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ .‬ﻣﻊ ﺃﻥ ﻗﺮﺏ ﺍﳊﻖ ﺗﻌﺎﱃ ﻟﻌﺒﺎﺩﻩ ﻫﻮ ﻓﻮﻕ "ﺍﻟﻜﻴﻨﻮﻧﺔ"‬ ‫ﻭ"ﺍﻟﺼﲑﻭﺭﺓ"‪ .‬ﻓﺎﻟﻘﺮﺏ ﺍﳊﺎﺻﻞ ﺑﻌﺪ ﺃﻥ ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍﹰ‪ ،‬ﻫﻮ ﻣﻦ ﺧـﺼﺎﺋﺺ‬ ‫ﺍﻟﺬﻳﻦ ﹸﺃﻭﺟِﺪﻭﺍ ﺑﻌﺪﺋﺬ )ﺃﻱ ﺑﻌﺪ ﺍﳋﻠﻖ( ﻭﺍﻟﺬﻳﻦ ﻳﻘﻀﻮﻥ ﻭﺟﻮﺩﻫﻢ ﰲ ﺗﻜﻮﻧﺎﺕ‬ ‫ﻣﺘﻨﻮﻋﺔ‪ .‬ﻫﺬﺍﻥ ﺍﻟﻘﺮﺑﺎﻥ ﻳﺒﻴ‪‬ﻨﻪ ﺍﻟﻜﻼﻡ ﺍﻟﻨﻮﺭﺍﱐ ﺍﻟﻮﺟﻴﺰ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪  :‬ﻭﻫ‪‬ـ ‪‬ﻮ‬ ‫‪‬ﻣ ‪‬ﻌﻜﹸ ‪‬ﻢ ﹶﺃ‪‬ﻳ ‪‬ﻦ ﻣ‪‬ﺎ ﻛﹸﻨ‪‬ﺘ ‪‬ﻢ‪) ‬ﺍﳊﺪﻳﺪ‪ .(٤:‬ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺏ ﻟﻴﺲ ﻫﻮ ﺍﻟﻘﺮﺏ ﺍﳋـﺎﺹ‬ ‫ﺍﻟﺬﻱ ﳛﺼﻞ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﺑﻞ ﻫﻮ ﻗﺮﺑﻴﺔ ﻋﻤﻮﻣﻴـﺔ ﺗـﻀﻢ ﲢـﺖ‬ ‫ﺃﺟﻨﺤﺘﻬﺎ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﺇﱃ ﺍ‪‬ﺮﺍﺕ؛ ﺍﻟﺴﻌﻴﺪ ﻭﺍﻟـﺸﻘﻲ‪ ،‬ﻭﺍﻟﻄﻴـﺐ‬ ‫ﻭﺍﳋﺒﻴﺚ‪ ،‬ﻭﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﱀ‪ ،‬ﻭﺍﻷﺣﻴﺎﺀ ﻭﺍﻷﻣﻮﺍﺕ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﻘﺮﺏ ﺍﻟﻌﻤﻮﻣﻲ ﺍﻟﺬﻱ ﻳﻀﻢ ﻛﻞ ﺍﻟﻨﺎﺱ ﲢﺖ ﻣﻈﻠﺘﻪ‪ ،‬ﻳﻘﺎﺑﻠﻪ ﺍﻟﻘﺮﺏ‬ ‫ﺍﳋﺼﻮﺻﻲ ﺍﻟﺬﻱ ﻳﺴﺘﻨﺪ ﺇﱃ ﺍﻹﳝﺎﻥ ﻭﻳﺘﺤﻘﻖ ﲟﻌﺎﻳﺸﺔ ﻭﺍﺗﺒﺎﻉ ﺃﺣﺴﻦ ﻣﺎ ﺃﻣـﺮ ﺍﷲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺑﻪ‪ .‬ﻭﻫﺬﺍ ﳛﺼﻞ ﻟﻠﻤﺤﻈﻮﻇﲔ ﺍﻟﺬﻳﻦ ﻭﺟﺪﻭﺍ ﻃﺮﻳﻖ ﺍﻟﻘـﺮﺏ ﻭﺩﺧﻠـﻮﺍ‬ ‫ﺍﻟﺮﻭﺍﻕ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﳋﻠﻮﺩ‪ ،‬ﻓﻴ‪‬ﺼﺒﺤﻮﻥ ﻭﻳ‪‬ﻤﺴﻮﻥ ﺑﻌﻤﻖ ﺟﺪﻳﺪ ﻳﻮﻣﻴﹰﺎ ﻭﳚﻮﻟﻮﻥ ﰲ‬ ‫ﺤِ‬ ‫ﷲ ‪‬ﻣ ‪‬ﻊ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗﻘﹶﻮﺍ ‪‬ﻭﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻫ‪‬ﻢ ‪‬ﻣ ‪‬‬ ‫ﺃﻓﻖ ‪ِ‬ﺇﻥﱠ ﺍ َ‬ ‫ﺴﻨ‪‬ﻮ ﹶﻥ‪) ‬ﺍﻟﻨﺤـﻞ‪ .(١٢٨:‬ﻓﺎﻟـﺬﻳﻦ‬ ‫‪٢١٩‬‬


‫ﺣﺎﺯﻭﺍ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﻳﺘﻨﻔﺴﻮﻥ ﺍﻟﻘﺮﺑﺔ‪ ،‬ﺇﺫ ﻳﻘﻮﻟﻮﻥ ﻋﻨﺪ ﺷﻬﻴﻘﻬﻢ ‪ِ‬ﺇﻥﱠ ‪‬ﻣ ِﻌ ‪‬ﻲ ‪‬ﺭِﺑّـﻲ‬ ‫ﷲ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ‪) ‬ﺍﻟﺘﻮﺑﺔ‪.(٤٠:‬‬ ‫‪‬ﺳـ‪‬ﻴ ‪‬ﻬﺪِﻳ ِﻦ‪) ‬ﺍﻟﺸﻌﺮﺍﺀ‪ (٦٢:‬ﻭﻋﻨـﺪ ﺯﻓﲑﻫﻢ ‪ِ‬ﺇﻥﱠ ﺍ َ‬ ‫ﺇﻥ ﻣﺎ ﰲ ﺍﻟﻘﺮﺏ ﺍﳋﺼﻮﺻﻲ ﻣﻦ ﺷﻌﻮﺭ ﺍﻹﳝﺎﻥ ﻭﺣﻘﻴﻘﺔ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻛﺎﻟﻨﻮﺭ ﰲ‬ ‫ﺍﻟﺒﺼﺮ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﰲ ﺍﳉﺴﺪ‪ .‬ﺃﻣﺎ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻨﻮﺍﻓـﻞ ﺑﺎﻻﺳـﺘﻨﺎﺩ ﺇﱃ ﻫـﺬﻳﻦ‬ ‫ﺍﻷﺳﺎﺳﲔ ﻓﻬﻮ ﲟﺜﺎﺑﺔ ﺟﻨﺎﺣﲔ ﺷﺮﻋﺎ ﺇﱃ ﲰﺎﺀ ﺍﻟﻼﻣﺘﻨﺎﻫﻲ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﺃﺳﻠﻢ ﻃﺮﻳـﻖ‬ ‫ﻳﻘﺮ‪‬ﺏ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺃﻗﺼﺮﻩ ﻭﺃﻛﺜﺮﻩ ﻗﺒﻮ ﹰﻻ ﻫﻮ ﻃﺮﻳﻖ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ‪ .‬ﺃﻣﺎ‬ ‫ﺍﶈﺒﻮﺑﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﺑﺪﻭﺭﻫﺎ ﺍﻟﻘﺮﺑﺔ‪ ،‬ﻓﺈﳕﺎ ﺗﺘﺤﻘﻖ ﰲ ﺇﻗﻠﻴﻢ ﺍﻟﻨﻮﺍﻓﻞ ﺍﻟﻼﻣﺘﻨﺎﻫﻲ ﺍﻟـﺬﻱ‬ ‫ﻳﻔﻮﺡ ﺑﺎﻟﻮﻓﺎﺀ‪ .‬ﺇﺫ ﳚﺪ ﺳﺎﻟﻚ ﺍﳊﻖ ﻧﻔﺴﻪ ﻛﻞ ﺁﻥ ﲢﺖ ﺟﻨﺎﺡ ﻧﺎﻓﻠـﺔ ﺃﺧـﺮﻯ ﰲ‬ ‫ﺭﻭﺍﻕ ﺟﺪﻳﺪ ﳑﺘﺪ ﺇﱃ ﺍﳋﻠﻮﺩ‪ ،‬ﻭﻳﺴﺘﺸﻌﺮ ﺃﻧﻪ ﺑﻠﻎ ﺣﻈﻮﺓ ﺟﺪﻳﺪﺓ‪ ،‬ﻓﻴﺼﻞ ﺇﱃ ﺣﺎﻟـﺔ‬ ‫ﺃﻛﺜﺮ ﺷﻬﻴﺔ ﻷﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺃﻛﺜﺮ ﺷﻮﻗﹰﺎ ﳓﻮ ﺍﻟﻨﻮﺍﻓﻞ‪.‬‬ ‫ﻓﻜﻞ ﻣﻦ ﺗﻨﺒﻬﺖ ﺭﻭﺣﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻭﺍﻧﺘﻬﻰ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻳﺸﻌﺮ ﰲ ﻭﺟﺪﺍﻧﻪ‬ ‫ﺃﻧﻪ ﳏﺒﻮﺏ ﻋﻨﺪ ﺍﷲ‪ ،‬ﲟﺪﻯ ﺣﺒ‪‬ﻪ ﷲ‪ ،‬ﻭﺇﺫﺍ ﺑﺴﻤﻌﻪ ﻭﺑﺼﺮﻩ ﻭﺑﻄﺸﻪ ﻭﻣﺸﻴﻪ ﳚـﺮﻱ ﰲ‬ ‫ﺩﺍﺋﺮﺓ "ﺍﳌﺸﻴﺌﺔ ﺍﳋﺎﺻﺔ" ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﻗﺪﺳﻲ‪.‬‬ ‫ﻭﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ :‬ﺇﻥ "ﺍﻟﻘﺮﺑﺔ" ﺑﺎﻟﻔﺮﺍﺋﺾ ﻋﻨﻮﺍﻥ ﺁﺧﺮ ﻟﺒﻠﻮﻍ ﺍﻹﻧـﺴﺎﻥ ﻣﻘـﺎﻡ‬ ‫ﺍﶈﺒﻮﺑﻴﺔ‪ ،‬ﻭﻭﺟﻮﺩﻩ ﺑﲔ ﺃﺣﺒ‪‬ﺎﺀ ﺍﷲ ﺍﳌﺮﺿﻴﲔ ﻋﻨﻬﻢ‪ .‬ﺃﻣﺎ "ﺍﻟﻘﺮﺑﺔ" ﺑﺎﻟﻨﻮﺍﻓﻞ‪ ،‬ﻓﻬﻲ‬ ‫ﻣﻘﺎﻡ ﺇﺿﺎﻓﺔ ﺣﺮﻛﺎﺕ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻠﻮﻛﻪ ﺇﱃ ﺫﺍﺕ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻬﻮ ﻣﻘـﺎﻡ‬ ‫ﺗﻜﺮﱘ ﻭﺗﺸﺮﻳﻒ ﺧﺎﺹ ﻟﻜﻞ ﺃﺣﺪ ﰲ ﻇﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ﹾﻘ‪‬ﺘﻠﹸﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﹶﻟﻜِـ ‪‬ﻦ‬ ‫ﺖ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍ َ‬ ‫ﺖ ِﺇ ﹾﺫ ‪‬ﺭ ‪‬ﻣ‪‬ﻴ ‪‬‬ ‫ﷲ ﹶﻗ‪‬ﺘﹶﻠﻬ‪ ‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺭ ‪‬ﻣ‪‬ﻴ ‪‬‬ ‫ﺍَ‬ ‫ﷲ ‪‬ﺭﻣ‪‬ﻰ‪) ‬ﺍﻷﻧﻔﺎﻝ‪.(١٧:‬‬ ‫ﻭﺇﻥ ﺇﻳﻀﺎﺡ ﺍﻟﻘﺮﺑﺔ ﺍﻟﱵ ﻫﻲ ﺗﻮﺟ‪‬ﻪ ﺧﺎﺹ‪ ،‬ﺑﺄﻓﻌﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻠﻮﻛﻪ ﻣﺘﻐﺎﺿـﻴﹰﺎ‬ ‫ﻋﻦ ﻧﻘﻄﺔ ﺍﻟﺘﻮﺟﻪ ﺧﻄﺄ ﻛﺬﻟﻚ‪ .‬ﻓﺎﻟﻘﺮﺏ ﺷﺄﻥ ﻣﻦ ﺷﺆﻭﻥ ﲰﻮ‪‬ﻩ ﻭﻋﻠـﻮ‪‬ﻩ ﺗﻌـﺎﱃ‪،‬‬ ‫‪٢٢٠‬‬


‫ﻭﺑ‪‬ﻌ ‪‬ﺪ ﻣﻦ ﺃﺑﻌﺎﺩ ﺭﲪﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺒ‪‬ﻌﺪ ﻓﻬﻮ ﳜﺼﻨﺎ ﻭﺛﻐﺮﺓ ﰲ ﻣﺎﻫﻴﺘﻨﺎ‪ .‬ﻭﻣﺎ ﺃﲨﻞ‬ ‫ﻣﺎ ﻳﺸﲑ ﺻﺎﺣﺐ ﻛﻠﺴﺘﺎﻥ ﺇﻟﻴﻪ‪ :‬ﺍﻟﻘﺮﺏ ﳌﻦ ﻭﺍﻟﺒﻌﺪ ﳌﻦ ؟‬ ‫ﺖ‬ ‫ﺩ‪‬ﻭﺳ‪‬ﺖ ‪‬ﻧ ‪‬ﺰﺩِﻳ ﹾﻜﺘ‪‬ﺮ ﹶﺍ ‪‬ﺯ ‪‬ﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻤ ‪‬ﻦ ﺍﺳ ‪‬‬ ‫ﻱ ﺩ‪‬ﻭﺭ‪‬ﻡ‬ ‫ﺠ‪‬ﺒﺘ‪‬ﺮ ﻛِﻪ ﻣ‪‬ﻦ ﹶﺍ ‪‬ﺯ ‪‬ﻭ ‪‬‬ ‫ﻭِﻳ ‪‬ﻦ ‪‬ﻋ ‪‬‬ ‫ِﭼ ﹸﻜﻨ‪‬ﻢ ﺑ‪‬ﺎ ﻛِﻪ ‪‬ﺗﻮ‪‬ﺍﻥ ﹸﮔﻔﹾﺖ ﻛِﻪ ﺍﹸﻭ‬ ‫ﺩ‪‬ﺭ ﹶﻛﻨ‪‬ﺎ ِﺭ ﻣ‪‬ﻦ ‪‬ﻭ ﻣ‪‬ﻦ ‪‬ﻣ ‪‬ﻬﺠ‪‬ﻮﺭ‪‬ﻡ‬ ‫ﱄ ﻣﲏ‪ ،‬ﻭﺍﻟﻌﺠﺐ ﺃﱐ ﺑﻌﻴﺪ ﻋﻨﻪ‪ ،‬ﻓﻤﺎ ﺣﻴﻠﱵ ﻭﻣـﺎﺫﺍ‬ ‫ﺃﻱ‪" :‬ﺍﳊﺒﻴﺐ ﺃﻗﺮﺏ ﺇ ﹼ‬ ‫ﳝﻜﻨﲏ ﺃﻥ ﺃﻗﻮﻝ‪ :‬ﻓﺎﳊﺒﻴﺐ ﻣﻌﻲ ﻭﲜﻨﱯ‪ ،‬ﻭﻟﻜﲏ ﺑﻌﻴﺪ ﻋﻨﻪ"‪.‬‬ ‫ﺍﻟﺒ‪‬ﻌﺪ‪ ،‬ﻳﻌﲏ ﺍﻟﺘﻨﺎﺋﻲ ﻭﺍﳍﻼﻙ‪ ،‬ﻭﺍﳌﺘﺼﻮﻓﻮﻥ ﻳﺮﻭﻥ ﺃﻧﻪ‪ :‬ﺍﻧﻘﻄﺎﻉ ﻓﻴﻮﺿﺎﺕ ﺍﳊـﻖ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﷲ ﻣﻦ ﺣﻴﺚ ﺍﳌﺒﺪﺃ‪ ،‬ﻭﺧﺬﻻﻥ ﻭﺣﺮﻣﺎﻥ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﺘﻴﺠـﺔ‬ ‫ﺇﻥ ﱂ ﺗﻜﻦ ﻫﻨﺎﻙ ﻋﻨﺎﻳﺔ ﺧﺎﺻﺔ‪ .‬ﻭﺃﻛﹼﺪﻭﺍ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺍﻻﻗﺸﻌﺮﺍﺭ ﻭﺍﻟﺮﻋﺪﺓ ﻣﻨﻪ‪.‬‬ ‫ﻭﻛﻤﺎ ﺃﻥ ﻟﻠﻘﺮﺏ ﺩﺭﺟﺎﺕ ﺣﺴﺐ ﻋﻮﺍﻡ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺍﻷﺻـﻔﻴﺎﺀ‪،‬‬ ‫ﻭﺍﻷﺑﺮﺍﺭ‪ ،‬ﻭﺍﳌﻘﺮﺑﲔ‪ ،‬ﻓﺎﻟﺒ‪‬ﻌﺪ ﻛﺬﻟﻚ ﻓﻴﻪ ﺩﺭﻛﺎﺕ‪ ،‬ﻭﺍﻟﺪﺭﻙ ﺍﻟﺬﻱ ﻫﻮ ﺍﳍـﻼﻙ‬ ‫ﺍﳌﻄﻠﻖ ﻳﺸﻐﻠﻪ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬ ‫ﺍﻟﻘﺮﺏ ﺗﻮﺟ‪‬ﻪ ﻭﺍﻟﺒﻌﺪ ﺣﺮﻣﺎﻥ‪ ،‬ﻓﻬﺬﺍ ﺷﻲﺀ ﺃﻣﺎ ﺍﳊﺪﺱ ‪‬ﻤﺎ ﻓﻬﻮ ﺷﻲ ٌﺀ ﺁﺧﺮ‪.‬‬ ‫ﻭﺃﺣﻴﺎﻧﹰﺎ ﻋﺪﻡ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻹﻛﺮﺍﻡ ﻫﻮ ﺃﻋﻈﻢ ﺇﻛﺮﺍﻡ‪ ،‬ﻓﻼ ﻳﺪﺭﻙ ﺃﻗـﺮﺏ ﺍﳌﻘـﺮﺑﲔ‬ ‫ﻣﺪﻯ ﻗﺮﺑﻴﺘﻪ‪ .‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﻳﻜﻮﻥ ﺍﳌﻜﺮ ﺗﺎﻣﹰﺎ ﻓﻼ ﺗ‪‬ﺤﺪﺱ ﻇﻠﻤﺎﺕ ﺍﻟﺒ‪‬ﻌﺪ‪ ،‬ﻭﺃﺣﻴﺎﻧـﹰﺎ‬ ‫ﻳﺘﻐﻠﺐ ﺣﺎﻝ ﺍﻟﺴ‪‬ﻜﺮ ﻓﻼ ﳝﻴ‪‬ﺰ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﺒﻌﺪ‪ .‬ﻭﳍﺬﺍ ﻻ ﻳﺸﺎﻫﺪ ﰲ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ‬ ‫ﻕ ﺇﱃ ﺍﻟﻘﺮﺏ ﻭﻻ ﺧﺸﻴ ﹲﺔ ﻣﻦ ﺍﻟﺒﻌﺪ‪ .‬ﻭ ﻳﻌﺒ‪‬ﺮ "ﺟﺎﻣﻲ" ﻋـﻦ ﻓﻜـﺮ ﺍﻷﺭﻭﺍﺡ‬ ‫ﺷﻮ ‪‬‬ ‫‪٢٢١‬‬


‫ﺍﻟﻨﺸﺎﻭﻯ ﺍﻟﺜﻤﻠﺔ‪.‬‬ ‫ﺟ‪‬ﺎ ِﻣﻲ ‪‬ﻣ ﹸﻜ ‪‬ﻦ ﹶﺍ‪‬ﻧﺪِﻳﺸ‪‬ﻪ ‪‬ﻧ ‪‬ﺰﺩِﻳ ِﻜﻲ ‪‬ﻭﺩ‪‬ﻭ ِﺭﻱ‬ ‫ﺻ ﹶﻞ ‪‬ﻭ ﹶﻻ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ‬ ‫ﺏ ‪‬ﻭ ﹶﻻ ﺑ‪ ‬ﻌ ‪‬ﺪ ‪‬ﻭ ﹶﻻ ‪‬ﻭ ‪‬‬ ‫ﹶﻻ ﻗﹸ ‪‬ﺮ ‪‬‬ ‫ﺃﻱ‪" :‬ﻻ ﺗﻘﻊ ﰲ ﻗﻠﻖ ﺍﻟﺒﻌﺪ ﻭﺍﻟﻘﺮﺏ ﻳﺎ ﺟﺎﻣﻲ! ﻓﻠﻴﺲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺑﻌـ ‪‬ﺪ ﻭﻻ‬ ‫ﺏ ﻭﻻ ﻭﺻﺎﻝ ﻭﻻ ﺍﻓﺘﺮﺍﻕ"‪.‬‬ ‫ﻗﺮ ‪‬‬ ‫ﺇﻧﻪ ﻣﻦ ﺍﳌﺴﻠﹼﻢ ﺑﻪ ﺃﻥ ﻟﻠﺒﻌﺪ ﻭﺍﳊﺮﻣﺎﻥ ِﺭﻋ‪‬ﺪ ﹰﺓ ﺗﻌﺘﺮﻱ ﺍﳌﺒﻌﺪﻳﻦ ﻭﺍﶈـﺮﻭﻣﲔ‪،‬‬ ‫ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺃﺻﺤﺎﺏ ﺃﺭﻭﺍﺡ ﻳﺮﺗﻌﺸﻮﻥ ﺃﻣﺎﻡ ﻣﻬﺎﺑﺔ ﻧﻔﺤﺎﺕ ﺍﻟﻘﺮﺏ ﺍﺭﺗﻌﺎﺷـﹰﺎ‬ ‫ﺣﱴ ﳛﺴﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ – ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﺮﻭﺣﻴﺔ – ﺃ‪‬ﻢ ﰲ ﻗﺒـﻀﺔ ﺍﻟﻘﻬـﺮ‬ ‫ﻭﺍﻟﺘﺪﻣﲑ‪ .‬ﻭﻗﺪ ﻗﻴﻞ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ " :‬ﻗﺮﺏ ﺍﻟﺴﻠﻄﺎﻥ ﻧﺎﺭ ﲢﺮﻕ"‪ .‬ﻭﻣﻊ ﻛﻞ ﻫﺬﺍ ﺇﺫﺍ‬ ‫‪‬ﺷﺒ‪‬ﻪ ﺍﻟﻘﺮﺏ ﺑﺮﺑﻮﻉ ﺍﳉﻨﺔ ﺍﳌﺘﻔﺘﺤﺔ ﻟﻠﻨﻔﺤﺎﺕ ﺍﻹﳍﻴﺔ ﻭﻧﺴﻤﺎﺕ ﺍﻷﻧﺲ‪ ،‬ﻳﻜـﻮﻥ‬ ‫ﺍﻟﺒ‪‬ﻌﺪ ﻭﺩﻳـﺎﻧﹰﺎ ﻟﻠﺤﺮﻣﺎﻥ ﻭﺍﳋـﺬﻻﻥ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺇﱐ ﺃﺳﺎﻟﻚ ﺭﺿﺎﻙ ﻭﻣﺎ ﻗﺮ‪‬ﺏ ﺇﻟﻴﻪ ﻣﻦ ﻗﻮﻝ ﻭﻋﻤﻞ‪ .‬ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ‬ ‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺳﻴﺪ ﺍﳌﻘﺮ‪‬ﺑﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﳌﺨﻠﹶﺼﲔ‪.‬‬

‫‪٢٢٢‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﳌﻌﺮﻓﺔ ﻫﻲ ﻋﻠﻢ ﺧﺎﺹ‪ ،‬ﺗﻠﻚ ﺍﻟﱵ ﻻ ﻳﻄﻴﻘﻬﺎ ﻛﻞ ﺷﺨﺺ‪ ،‬ﻭﻻ ﺗﻈﻬـﺮ ﰲ‬ ‫ﻛﻞ ﺷﺨﺺ‪ ،‬ﻭﻻ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﺃﻣﺎ ﻟﺪﻯ ﺳﺎﻟﻜﻲ ﺍﳊﻖ ﻓﻬﻲ ﻣﺮﺗﺒﺔ ﺗﻮﺣ‪‬ـﺪ‬ ‫ﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﻌﺎﺭﻑ ﺣﱴ ﺗﻜﻮﻥ ﻃﺒﻴﻌﺔ ﻋﻨﺪﻩ‪ .‬ﻓﺘﻜﻮﻥ ﺣﺎﻻﺗ‪‬ـﻪ ﻛﻠـﻬﺎ ﺗﺮﲨﺎﻧـﹰﺎ‬ ‫ﻟﻠﻤﻌﺮﻭﻑ‪ .‬ﻭﻗﺪ ﻋﺮ‪‬ﻓﻬﺎ ﺁﺧﺮﻭﻥ ﺃ‪‬ﺎ ﻇﻬﻮﺭ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻮﺟﺪﺍﻧﻴـﺔ ﻭﺍﻧﺒـﺴﺎﻃﻬﺎ‬ ‫ﲝﻴﺚ ﺇﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻻﻧﺒﺴﺎﻁ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻫﻮ ﻇﻬﻮﺭ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﺑﻘﻴﻤﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻧﺒﺴﺎﻃﻬﺎ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻫﻮ ﳑﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﻘﻮﻝ‪" :‬ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ‬ ‫)‪(١‬‬ ‫ﻓﻘﺪ ﻋﺮﻑ ﺭﺑﻪ"‪.‬‬ ‫ﺇﻥ ﺃﻭﱃ ﻣﺮﺍﺗﺐ ﺍﳌﻌﺮﻓﺔ ﻫﻲ ﺭﺅﻳﺔ ﲡﻠﻴﺎﺕ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﺍﶈﻴﻄﺔ ﺑﻨﺎ ﺇﺣﺎﻃﺔ‬ ‫ﺗﺎﻣﺔ ﻭﺣﺪﺳﻬﺎ‪ ،‬ﻭﻣﺸﺎﻫﺪﺓ ﺇﻗﻠﻴﻢ ﺍﻟﺼﻔﺎﺕ ﺍﳉﻠﻴﻠﺔ ﺍﳌﺜﲑ ﻟﻺﻋﺠﺎﺏ‪ ،‬ﻓﻴﻤـﺎ ﻭﺭﺍﺀ‬ ‫ﺍﻧﻔﺮﺍﺝ ﺃﺑﻮﺍﺏ ﺍﻷﺳﺮﺍﺭ ‪‬ﺬﻩ ﺍﻟﺘﺠﻠﻴﺎﺕ‪.‬‬ ‫ﻓﻔﻲ ﺃﺛﻨﺎﺀ ﻫﺬﻩ ﺍﻟﺴﻴﺎﺣﺔ ﺗﺴﻴﻞ ﺍﻷﻧﻮﺍﺭ ﻣﻦ ﻋﻴﻮﻥ ﺍﻟﺴﺎﻟﻚ ﻭﺃﺫﻧﻪ ﺇﱃ ﻟﺴﺎﻧﻪ‪،‬‬ ‫ﻭﻳﺸﺮﻉ ﻗﻠﺒ‪‬ﻪ ﺑﺎﳍﻴﻤﻨﺔ ﻋﻠﻰ ﺳﻠﻮﻛﻪ‪ ،‬ﻭﻳﻐﺪﻭ ﺳﻠﻮﻛﻪ ﻭﺃﻃﻮﺍﺭﻩ ﻟـﺴﺎﻧﹰﺎ ﻧﺎﻃﻘـﹰﺎ‬ ‫ﺑﺘﺼﺪﻳﻖ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺍﻹﻋﻼﻥ ﻋﻨﻪ‪ ،‬ﺣﱴ ﻳﺘﺤﻮﻝ ﻫﺬﺍ ﺍﻟﻠﺴﺎﻥ ﻛﻘﺮﺹ ﻣﺮﻥ‬ ‫ﻟﻠـ"ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ"‪ ..‬ﻭﺇﺫﺍ ﺑﺄﻧﻮﺍﻉ ﻣﻦ ﺃﻧﻮﺍﺭ ﻣﺸﻌﺔ ﺗﻨﻌﻜﺲ ﻛﻞ ﺁﻥ ﻋﻦ ﺷﺎﺷﺔ‬ ‫‪ (١‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪.٣٤٣/٢‬‬

‫‪٢٢٣‬‬


‫ﺐ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌﻤ‪‬ـﻞﹸ ﺍﻟـﺼ‪‬ﺎِﻟﺢ‪‬‬ ‫ﺼ ‪‬ﻌﺪ‪ ‬ﺍﹾﻟ ﹶﻜِﻠﻢ‪ ‬ﺍﻟ ﱠﻄِّﻴ ‪‬‬ ‫ﺍﻟﻮﺟﺪﺍﻥ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻨﻮ‪‬ﺭﺓ‪ِ :‬ﺇﹶﻟ‪‬ﻴ ِﻪ ‪‬ﻳ ‪‬‬ ‫‪‬ﻳ ‪‬ﺮﹶﻓﻌ‪‬ﻪ‪) ‬ﻓﺎﻃﺮ‪ .(١٠ :‬ﻭﻫﻜﺬﺍ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻳﺼ ‪‬ﺪ ﺃﺑﻮﺍﺑﻪ ﰲ ﻭﺟﻪ ﺍﻟﻌﻮﺍﻃـﻒ‬ ‫ﻭﺍﳌﺸﺎﻋﺮ ﺍﻟﺮﺫﻳﻠﺔ ﲨﻴﻌﻬﺎ‪ ،‬ﻭﻭﺟﺪﺍ ﹲﻥ ﻛﻬﺬﺍ ﻳﺘﺴﺮﺑﻞ ﺑﺮ‪‬ﻭﺡ ﻧﺴﻴﻢ ﺍﳌﺎﻭﺭﺍﺀ‪ .‬ﻭﻣﻦ‬ ‫ﻑ‬ ‫ﻣﻨﻔﺬ ﺳﺮﻱ ﺗﻨﻔﺘﺢ ﺇﱃ ﺭﻭﺣﻪ ﺃﺑﻮﺍﺏ ﺃﺭﻭﻗﺔ ﻣﻦ ﻧﻮ ٍﺭ ﺗﺆﺩﻱ ﺇﱃ ﻣ‪‬ـﻦ ﻋ‪‬ـﺮ ‪‬‬ ‫"ﻛﻨـﺰﹰﺍ" ﺍﻟﺬﻱ ﻋﺒ‪‬ﺮ ﻋﻨﻪ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﻗﺎﻝ ﺍﳊﻖ‪ :‬ﻻ ﻳﺴﻌﲏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‬ ‫ﻣ‪‬ﻨﺠ‪‬ﻢ ﺍﻟﻘﻠﺐ ﻋﺮﻓﻪ "ﻛﻨـﺰﹰﺍ"‬ ‫ﻣﺴﺘﻠﻬﻤﺎ ﳑﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﻣﺘﺸﺎﺑﻪ )ﻣﺎ ﻭﺳﻌﲏ ﲰﺎﺋﻲ ﻭﻻ ﺃﺭﺿﻲ ﻭﻟﻜﻦ‬ ‫ﻭﺳﻌﲏ ﻗﻠﺐ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ(‪ (١).‬ﻓﻴﺠﺪ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﰲ ﻟﺬ ِﺓ ﻣﺸﺎﻫﺪ ٍﺓ ﻻ ﻳـﺮﺩ‬ ‫ﻋﻠﻰ ﻓﻜﺮﻩ ﺍﻟﻔﺮﺍﻕ ﻭﻻ ﺍﻟﺮﺟﻮﻉ ﻋﻨﻬﺎ ﻗﻄﻌﹰﺎ‪.‬‬ ‫ﻭﳌﺎ ﻳﺼ ‪‬ﺪ ﺍﻟﺴﺎﻟﻚ ﻋﻦ ﺍﻷﻏﻴﺎﺭ ﻭﻳﺪﺧﻞ ﰲ ﺣﺎﻟﺔ ﺗـﻮﺟﺲ ﻭﺣـﺬﺭ ﻣـﻊ‬ ‫ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﻳﻠﻘﻲ ﺑﻨﻔﺴﻪ ﰲ ﻣ ‪‬ﺪ ﺍﳊﻀﻮﺭ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺟﺰﺭﻩ‪ ،‬ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻫـﻲ‬ ‫ﻧﻘﻄﺔ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻓﺎﻟﺬﻱ ﳛﻮﻡ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺩﺍﺋﻤﹰﺎ ﻳﻄﻠـﻖ ﻋﻠﻴـﻪ "ﺳـﺎﻟﻚ‬ ‫ﺍﻟﻌﺮﻓﺎﻥ" ﻭﻳﺴﻤﻰ ﻣﻦ ﺑﻠﻎ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺑـ "ﺍﻟﻌﺎﺭﻑ"‪.‬‬ ‫ﻓﻜﻤﺎ ﺃﻥ ﺍﻷﻗﻮﺍﻝ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺫﻛﺮﺕ ﺣﻮﻝ ﺍﳌﻌﺮﻓﺔ ﻧﺎﺑﻌﺔ ﻣـﻦ ﺍﺧـﺘﻼﻑ‬ ‫ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﻭﺍﳌﺸﺎﺭﺏ‪ ،‬ﻛﺬﻟﻚ ﳝﻜﻦ ﺃﻥ ﺗﻜـﻮﻥ ﺫﺍﺕ ﻋﻼﻗـﺔ ﺑـﺎﺧﺘﻼﻑ‬ ‫ﺍﳌﺴﺘﻮﻳﺎﺕ‪ ..‬ﻓﻠﻘﺪ ﲝﺚ ﺑﻌﻀﻬﻢ ﻋﻦ ﺍﳌﻌﺮﻓﺔ ﰲ ﻣﻮﺍﺿﻊ ﺍﻟﺘﺠﻠﻲ ﻓﺤﺴﺐ‪ .‬ﻭﻇﻦ‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺰﻫﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪٨١‬؛ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻠﻐﺰﺍﱄ ‪١٥/٣‬؛ ﺍﳌﺴﻨﺪ ﻟﻠﺪﻳﻠﻤﻲ ‪ .١٧٤/٣‬ﻛﺸﻒ ﺍﳋﻔـﺎﺀ‬ ‫ﻟﻠﻌﺠﻠﻮﱐ ‪.٤٣١ ،٢٥٥/٢‬‬

‫‪٢٢٤‬‬


‫ﺁﺧﺮﻭﻥ ﺃﻥ ﺣﺲ ﺍﳍﻴﺒﺔ ﰲ ﺍﻟﻌﺎﺭﻑ ﻫﻮ ﻣﻦ ﺗﻈﺎﻫﺮ ﺍﳌﻌﺮﻓﺔ‪ ...‬ﻭﺁﺧﺮﻭﻥ ﺭﺑﻄﻮﺍ ﺑﲔ‬ ‫ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﻗﻀﻮﺍ ﺑﻌﻤﻖ ﺍﻷﻭﱃ ﺣﺴﺐ ﺳﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ..‬ﻭﺁﺧﺮﻭﻥ ﻓﻬﻤﻮﻫـﺎ‬ ‫ﺑﺄ‪‬ﺎ ﺍﻧﻐﻼﻕ ﺍﻟﻘﻠﺐ ﻛﻠﻴﹰﺎ ﻋﻤﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ‪ .‬ﻭﺁﺧﺮﻭﻥ ﺭﺃﻭﻫـﺎ ﺣـﲑﺓ ﺍﻟﻘﻠـﺐ‬ ‫ﻭﺇﻋﺠﺎﺑﻪ ﰲ ﺛﻨﺎﻳﺎ ﻣ ‪‬ﺪ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻹﳍﻴﺔ ﻭﺟﺰﺭﻫﺎ‪ ...‬ﲝﻴﺚ ﺇﻥ ﺃﻣﺜﺎﻝ ﻫـﺆﻻﺀ ‪-‬‬ ‫ﲟﻘﺘﻀﻰ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﻫﻢ ﻓﻴﻪ ‪ -‬ﺗﻨﺒﺾ ﻗﻠﻮ‪‬ﻢ ﺑﺎﳊﲑﺓ ﻭﺗﺪﻭﺭ ﺃﺑﺼﺎﺭﻫﻢ ﺑﺎﻹﻋﺠﺎﺏ‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ‬ ‫ﺖ ﹶﻛﻤ‪‬ﺎ ﹶﺃﹾﺛ‪‬ﻨ‪‬ﻴ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻭﺍﻻﺳﺘﺤﺴﺎﻥ ﻭﺗﻨﻄﻠﻖ ﺃﻟﺴﻨﺘﻬﻢ ﺑـ )ﻻ ﹸﺃ ‪‬ﺣﺼِﻲ ﹶﺛﻨ‪‬ﺎ ًﺀ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺴ ‪‬‬ ‫‪‬ﻧ ﹾﻔ ِ‬ ‫ﻚ()‪ (١‬ﻓﻴﺘﻨﻔﺴﻮﻥ ﺍﻹﻋﺠﺎﺏ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻻﺳﺘﺤﺴﺎﻥ ﰲ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﺘﺠﻠﻴﺎﺕ‪.‬‬ ‫ﺍﳊﻴﺎﺓ ﰲ ﺇﻗﻠﻴﻢ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻧـﺰﻳﻬﺔ ﻭﻫﺎﺩﺋﺔ‪ ،‬ﻭﻛﺄ‪‬ﺎ ﺑﺴﺎﺗﲔ ﺍﳉﻨﺔ‪ .‬ﺇﺫ ﺍﻟـﺮﻭﺡ‬ ‫ﰲ ﻃﲑﺍﻥ ﺩﺍﺋﻢ ﻭﺍﻟﻮﺟﺪﺍﻥ ﻗﺪ ﻭﺻﻞ ﺇﱃ ﻟﺬﺓ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻓﻴﻨﺘﺸﻲ ﻧﺸﻮﺓ ﺍﻟﻄﻔـﻞ‬ ‫ﷲ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻫ‪ ‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ‬ ‫ﻭﻟﻜﻦ ﰲ ﺣﺬﺭ ﻭﺗﺪﺑﲑ‪ .‬ﻓﻴ‪‬ﺼﺒﺢ ﻭﳝﺴﻲ ﺑـ ‪‬ﻻ‪‬ﻳ ‪‬ﻌﺼ‪‬ﻮ ﹶﻥ ﺍ َ‬ ‫ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ‪) ‬ﺍﻟﺘﺤﺮﱘ‪ (٦ :‬ﰲ ﺳﺒﺎﻕ ﺣﺎ ٍﻡ ﻣﻊ ﺍﳌﻼﺋﻜﺔ‪ .‬ﺇﻥ ﻣﺸﺎﻋﺮ ﻫﺬﻩ ﺍﻷﺭﻭﺍﺡ‬ ‫ﺗﺘﻔﺘﺢ ﺗﻔﺘﺢ ﺍﻟﱪﺍﻋﻢ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ ﻛﺄ‪‬ﻢ ﻳﺴﻴﺤﻮﻥ ﻋﺪﺓ ﻣﺮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ ﰲ ﺭﺑﻮﻉ‬ ‫ﲨﻌﺔ ﺍﳉﻨﺔ‪ .‬ﺇﺫ ﻳﺘﻔﺘﺤﻮﻥ ﻭﺭﻗﺔ ﺇﺛﺮ ﺃﺧﺮﻯ ﻛﺎﻧﻔﺘﺎﺡ ﺍﻟﱪﺍﻋﻢ‪ ،‬ﻭﻳﻮﺍﺟﻬﻮﻥ ﺍﳊﺒﻴﺐ‬ ‫ﻛﻞ ﺁﻥ ﰲ ﺑ‪‬ﻌﺪ ﺁﺧﺮ‪ .‬ﻓﻴﺘﺬﻭﻗﻮﻥ ﻟﺬﺓ ﺍﻟﻮﺻﺎﻝ ﻭﺍﳌﻌﻴﺔ‪ .‬ﻓﻬـﻢ ﲦﻠـﻮﻥ ﺑﻨـﺸﻮﺓ‬ ‫ﺍﻟﻮﺻﺎﻝ ﻭﺍﻟﻐﻴﺎﺏ ﻋﻦ ﺍﻟﻨﻔﺲ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻭﺭﲟﺎ ﻛﻞ ﺳﺎﻋﺔ ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ‪ ،‬ﻃﺎﳌﺎ‬ ‫ﻋﻴﻮ‪‬ﻢ ﺗﺮﻗﺐ ﻓﺮﺟﺎﺕ ﺑﺎﺏ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﺤﺒﻮﻥ‪ ،‬ﻭﺍﳌﺘﻔﻠﺴﻔﻮﻥ ﲝﻜﻤﺘﻬﻢ ﻳﺘﻤﺘﻤﻮﻥ‪ ،‬ﻓـﺈﻥ‬ ‫ﺩﻉ ﺃﺩﻋﻴﺎﺀ ﺍﻟﻌﻠﻢ ﺑﻌﻠﻤﻬﻢ ‪‬ﻳ ‪‬‬ ‫ﺍﻟﻌﺎﺭﻑ ﻳﺘﺮﺷﻒ ﺍﳊﻀﻮﺭ ﻭﺍﻟﻄﻤﺄﻧﻴﺔ ﻭﻳﺘﺮﱎ ﺍﻟﺴﻜﻴﻨﺔ ﰲ ﻣﻨﺸﻮﺭ ﻣﻦ ﻧﻮﺭ‪ .‬ﻭﺣﱴ‬ ‫ﺣﻴﻨﻤﺎ ﻳﻬﺘﺰ ﺑﺎﳌﺨﺎﻓﺔ ﻭﺍﳌﻬﺎﺑﺔ‪ ،‬ﻳﺘﺬﻭﻕ ﻟﺬﺓ ﺧﺎﻟﺪﺓ ﻭﻛﺄﻥ ﻗﻠﺒﻪ ﻳـﻀﺤﻚ ﻓﻴﻤـﺎ‬ ‫‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺼﻼﺓ ‪٢٢٢‬؛ ﺍﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺼﻼﺓ ‪.١٤٨‬‬

‫‪٢٢٥‬‬


‫‪‬ﻄﻞ ﻋﻴﻨﺎﻩ ﺑﺎﻟﺪﻣﻮﻉ‪.‬‬ ‫ﲜﺎﻧﺐ ﻫﺬﻩ ﺍﳌﺰﺍﻳﺎ ﺍﳌﺸﺘﺮﻛﺔ ﻟﺪﻯ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﻧﻠﻤﺢ ﺑﻌﺾ ﺍﻟﺘﻤﺎﻳﺰﺍﺕ ﺍﻟﻨﺎﺑﻌﺔ‬ ‫ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻷﻣﺰﺟﺔ ﻭﺍﳌﺸﺎﺭﺏ‪ .‬ﻓﺒﻌﻀﻬﻢ ﻋﻨـﺪﻣﺎ ﻳـﺬ ﹼﻛﺮﻭﻥ ﺑﺎﻟـﺪﻭﺍﻣﺎﺕ‬ ‫‪‬ﺪﻭﺋﻬﻢ ﻭﻏﻮﺭ ﻋﻤﻘﻬﻢ‪ ،‬ﻳﺪﻭ‪‬ﻱ ﺍﻵﺧﺮﻭﻥ ﻛﺎﻟﺸﻼﻻﺕ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﳜﺮﺟﻮﻥ ﻣﻦ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﱂ ﻳﻘﻀﻮﺍ ﻭﻃﺮﻫﻢ ﻣﻦ ﺑﻜﺎﺀ ﻭﺁﻫﺎﺕ ﻋﻠﻰ ﻣﺎ ﻗﺪ‪‬ﻣﻮﺍ ﻭﺃﺧ‪‬ﺮﻭﺍ ﻣﻦ ﺃﺛﻮﺑـﺔ‬ ‫ﻭﺁﺛﺎﻡ ﻭﻣﻦ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺭ‪‬ﻢ ﺍﳉﻠﻴﻞ‪ .‬ﻭﺑﻌﻀﻬﻢ ﳚﻮﻟﻮﻥ ﰲ ﳎﺎﻝ ﺍﳍﻴﺒﺔ ﻭﺍﳊﻴـﺎﺀ‬ ‫ﻭﺍﻷُﻧﺲ‪ ،‬ﻭﻻ ﻳﻔﻜﺮﻭﻥ ﺑﻔﺮﺍﻕ ﺍﻟﺒﺤﺮ ﻭﺑﻠﻮﻍ ﺳﺎﺣﻠﻪ‪ .‬ﻭﺁﺧـﺮﻭﻥ ﻛـﺎﻷﺭﺽ‬ ‫ﻳﻄﺆﻫﻢ ﻛﻞ ﻏﺎﺩ ﻭﺭﺍﺋﺢ‪ .‬ﻭﺁﺧﺮﻭﻥ ﻛﺎﻟﺴﺤﺎﺏ ﻳﻈﻠﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺍﻟﱪ ﻭﺍﻟﻔﺎﺟﺮ‪،‬‬ ‫ﻭﻳﻨـﺰﻟﻮﻥ ﻋﻠﻴﻬﻢ ﻗﻄﺮﺍﺕ ﺍﻟﺮﲪﺔ‪ .‬ﻭﺁﺧﺮﻭﻥ ﻛﺎﳍﻮﺍﺀ ﻳﻬﺒ‪‬ﻮﻥ ﻋﻠـﻰ ﻣـﺸﺎﻋﺮﻧﺎ‬ ‫ﺑﺄﻟﻒ ﻋﻄﺮ ﻭﻋﻄﺮ‪.‬‬ ‫ﺇﻥ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﳍﻢ ﺃﻣﺎﺭﺍﺕ ﲣﺼﻬﻢ‪ ،‬ﻓﺎﻟﻌﺎﺭﻑ ﻻ ﻳﺮﺟﻮ ﺗﻮﺟﻬﹰﺎ ﻣﻦ ﻏـﲑ‬ ‫ﺍﳌﻌﺮﻭﻑ ﺳﺒﺤﺎﻧﻪ ﻭﻻ ﳜﺘﻠﻲ ﺑﻐﲑﻩ ﺗﻌﺎﱃ‪ .‬ﻭﻻ ﻳﺮﻓﻊ ﺃﺟﻔﺎﻧﻪ ﻭﻻ ﺃﺑـﻮﺍﺏ ﻗﻠﺒـﻪ‬ ‫ﻟﻐﲑﻩ ﺗﻌﺎﱃ‪ ،‬ﻓﺄﻗﺴﻰ ﻋﺬﺍﺏ ﻟﺪﻯ ﺍﻟﻌﺎﺭﻑ ﺍﳊـﻖ‪ ،‬ﺗﻮﺟﻬـﻪ ﺇﱃ ﺍﻵﺧـﺮﻳﻦ‪،‬‬ ‫ﻭﺍﻻﺧﺘﻼﺀ ﺑﻐﲑﻩ ﺗﻌﺎﱃ‪ ،‬ﻭﺩﺧﻮﻝ ﻃﻴﻒ ﺍﻟﻐﲑ ﺇﱃ ﻋﻴﻨﻪ‪ .‬ﻓﻤﻦ ﱂ ﻳﺒﻠﻎ ﺍﳌﻌﺮﻓﺔ ﻭﻓﻖ‬ ‫ﻫﺬﺍ ﺍﳌﻘﻴﺎﺱ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻷﻏﻴﺎﺭ ﻭﺍﻷﺣﺒﺎﺏ‪ .‬ﻭﻣـﻦ ﱂ ﻳـﺬﻕ‬ ‫ﺍﻟﻮﺻﺎﻝ ﻣﻊ ﺍﳊﺒﻴﺐ ﻻ ﻳﻌﺮﻑ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﳍﺠﺮﺍﻥ‪.‬‬ ‫ﻟﻨﻨﻪ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺑﺎﻵﰐ‪:‬‬ ‫ﻧﻮﺭ ﺍﻟﻌﺮﻓﺎﻥ ﻳﺸﻊ ﻣﻦ ﻋﻴﻮﻥ ﻗﻠﺐ ﺍﻟﻌﺎﺭﻑ‬ ‫ﻋﻮﻥ ﺍﷲ‪ ،‬ﻭﺳـﺮ ﺍﳌﻌﺎﺭﻑ ﺭﻓﻴﻖ ﺍﻟﻌﺎﺭﻑ‬

‫‪٢٢٦‬‬


‫ﻡ‪ .‬ﻟﻄﻔﻲ‬ ‫ﺍﻟﹼﻠﻬﻢ ﻛﻦ ﻟﻨﺎ ﻭﻻ ﺗﻜﻦ ﻋﻠﻴﻨﺎ ﻭﺃﻋﻨ‪‬ﺎ ﻭﻻ ﺗﻌﻦ ﻋﻠﻴﻨﺎ‪،‬‬ ‫ﻭﺻ ﹼﻞ ﺍﻟﹼﻠﻬﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﺒﻌﻮﺙ ﻓﻴﻨﺎ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻟﻜﺮﺍﻡ ﺍﻟﱪﺭﺓ‪.‬‬

‫‪٢٢٧‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﶈﺒﺔ ﻫﻲ ﺍﳊﺐ‪ ،‬ﻋﻼﻗﺔ ﻗﻠﺒﻴﺔ‪ ،‬ﻫﻴﺎﻡ ﺑﺄﻱ ﺷﻲﺀ ﺃﻭ ﺑﺄﻱ ﺷﺨﺺ‪ .‬ﻭﺍﻟـﺬﻱ‬ ‫ﻳﻬﻴﻤﻦ ﻋﻠﻰ ﲨﻴﻊ ﻣﺸﺎﻋﺮ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﻌﺸﻖ‪ .‬ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺃﺑﻌـﺎﺩ ﻋﻤﻴﻘـﺔ‬ ‫ﺑﺎﻻﺣﺘﺮﺍﻕ ﺭﻏﺒ ﹰﺔ ﰲ ﺍﻟﻮﺻﺎﻝ‪ ،‬ﻫﻮ ﺍﻟﺸﻮﻕ ﻭﺍﻻﺷﺘﻴﺎﻕ‪ .‬ﻭ ‪‬ﻋﺮ‪‬ﻓﺖ ﺍﶈﺒﺔ ﺃﻳﻀﹰﺎ ﺑﺄ‪‬ﺎ‬ ‫ﻋﻼﻗﺔ ﺍﻟﻘﻠﺐ ﺑﺎﶈﺒﻮﺏ ﺍﳊﻘﻴﻘﻲ‪ ..‬ﻭﺷﺪﺓ ﺍﻻﺷﺘﻴﺎﻕ ﻟﻪ ﲟﺎ ﻻ ﳝﻜﻦ ﻣﻘﺎﻭﻣﺘـﻪ‪،‬‬ ‫ﻭﺍﻻﻧﺼﻴﺎﻉ ﺍﻟﺘﺎﻡ ﻟﻪ ﰲ ﻛﻞ ﻣﺴﺄﻟﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺧﻔﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﺟﻠﻴﺔ‪ ..‬ﻭﻣﺮﺍﻗﺒﺔ‬ ‫ﻣﺮﺍﺩ ﺍﶈﺒﻮﺏ ﻓﻴﻤﺎ ﻳﺮﻳﺪ ﻭﻏﻴﺎﺏ ﺍﶈﺐ ﻋﻦ ﻧﻔﺴﻪ ﺣﱴ ﺃﻋﺘﺎﺏ ﺍﻟﻮﺻﺎﻝ‪ .‬ﻭﳝﻜﻦ‬ ‫ﺇﺭﺟﺎﻉ ﻛﻞ ﻣﺎ ﺫﻛﺮ ﺇﱃ ﻧﻘﻄﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ‪ :‬ﺍﻻﻣﺘﺜﺎﻝ ﻟﺪﻯ ﺍﳊﻀﻮﺭ ﺍﻹﳍـﻲ‪،‬‬ ‫ﻭﺍﻟﺘﺠﺮﺩ ﻋﻦ ﲨﻴﻊ ﺍﳍﻤﻮﻡ ﻭﺍﻟﻌﻼﺋﻖ ﺍﻟﻔﺎﻧﻴﺔ‪ ،‬ﻣﺮﺩﺩﹰﺍ‪ :‬ﻳﺎ ﺣﻖ‪.‬‬ ‫ﻭﺍﶈﺒﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺇﳕﺎ ﺗﺘﺤﻘﻖ ﺑﺘﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ ﺑﻜﻴﺎﻧﻪ ﻛﻠﻪ ﺇﱃ ﺍﶈﺒﻮﺏ ﺳﺒﺤﺎﻧﻪ‬ ‫ﻭﺍﻟﺒﻘﺎﺀ ﻣﻌﻪ‪ ،‬ﻭﺇﺩﺭﺍﻛﻪ ﻟﻪ ﻭﺍﻧﺴﻼﺧﻪ ﻣﻦ ﲨﻴﻊ ﺍﻟﺮﻏﺒﺎﺕ ﺍﻷﺧﺮﻯ ﻭﻣﻦ ﲨﻴـﻊ‬ ‫ﺍﻟﻄﻠﺒﺎﺕ‪ ،‬ﲝﻴﺚ ﺇﻥ ﻗﻠﺐ ﺍﻟﺒﻄﻞ ﺍﻟﺬﻱ ﻇﻔﺮ ‪‬ﺬﻩ ﺍﳊﻈـﻮﺓ ﻳﻨـﺒﺾ ﻛـﻞ ﺁﻥ‬ ‫ﲟﻼﺣﻈﺔ ﺟﺪﻳﺪﺓ ﲣﺺ ﺍﳊﺒﻴﺐ‪ ..‬ﻭﺧﻴﺎﻟﻪ ﳚﻮﻝ ﰲ ﺇﻗﻠﻴﻤﻪ ﺍﻟﺴﺎﺣﺮ‪ ..‬ﻭﻣﺸﺎﻋﺮﻩ‬ ‫ﺗﺘﻠﻘﻰ ﻛﻞ ﳊﻈﺔ ﺭﺳﺎﺋﻞ ﻣﺘﻨﻮﻋﺔ ﻣﻨﻪ‪ ..‬ﻭﺇﺭﺍﺩﺗﻪ ﲢﻠﹼﻖ ‪‬ﺬﻩ ﺍﻟﺮﺳـﺎﺋﻞ‪ ..‬ﻭﻓﺆﺍﺩﻩ‬ ‫ﻳﺴﺮﺡ ﰲ ﻣﺘﻨـﺰﻫﺎﺕ ﺍﻟﻮﺻﺎﻝ‪.‬‬ ‫ﻓﺎﶈﺐ ﺍﻟﺬﻱ ﺍﺧﺘﺮﻕ ﺃﺟﻮﺍﺀ ﻧﻔﺴﻪ ﺑﺄﺟﻨﺤﺔ ﺍﶈﺒﺔ ﻭﻭﺻﻞ ﺇﱃ ﺭﺑﻪ ﰲ ﺑ‪‬ﻌـﺪ‬ ‫ﺍﻟﻌﺸﻖ ﻭﺍﻟﺸﻮﻕ ﻟﺪﻯ ﺃﺩﺍﺋﻪ ﳊﻘﻮﻕ ﺳﻠﻄﺎﻥ ﻗﻠﺒﻪ ﻭﻣﺴﺆﻭﻟﻴﺎﺗﻪ ﳓﻮﻩ‪ ،‬ﺑﺄﻋـﻀﺎﺋﻪ‬ ‫‪٢٢٨‬‬


‫ﺍﻟﻈﺎﻫﺮﺓ ﻭﻣﺸﺎﻋﺮﻩ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻓﺈﻥ ﻗﻠﺒﻪ ﻣﻨﺸﻐﻞ ﺑﻪ ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ ﻭﻫﻮﻳﺘﻪ ﳏﺘﺮﻗـﺔ‬ ‫ﺑﺴﺒﺤﺎﺕ ﻭﺟﻪ ﺍﳊﻖ)‪ (١‬ﻭﰲ ﺣﲑﺓ ﻭﺇﻋﺠﺎﺏ‪ ،‬ﻭﻋﻠﻰ ﺷﻔﺘﻴﻪ ﻛﺄﺱ ﺍﻟﻌـﺸﻖ‪..‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﺗﻨﻔﺮﺝ ﺃﻣﺎﻣﻪ ﺃﺳﺘﺎﺭ ﺍﻟﻐﻴﺐ ﺍﻟﻮﺍﺣﺪ ﺗﻠﻮ ﺍﻵﺧﺮ ﻳﻨﺘﺸﻲ ﲟﻄﺎﻟﻌﺔ ﺍﳌﻌـﺎﱐ‬ ‫ﺍﳌﺘﺮﺷﺤﺔ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﻷﺳﺘﺎﺭ‪ ،‬ﻭﻫﻮ ﰲ ﺫﻭﻕ ﺍﳌﺸﺎﻫﺪﺓ ﺍﻟﱵ ﻻ ﺗﻄﺎﻝ‪.‬‬ ‫ﻓﺈﺫﺍ ﻣﺎ ﺳﺎﺭ ﺳﺎﺭ ﺑﺄﻣﺮ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﻭﻗﻒ ﻭﻗـﻒ ﺑـﺄﻣﺮﻩ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺗﻜﻠﻢ ﺗﻜﻠﻢ ﺑﻨﻔﺤﺎﺕ ﻣﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﺳﻜﺖ ﺳﻜﺖ ﻷﺟﻠﻪ‪ ،‬ﻓﻬﻮ ﺃﺣﻴﺎﻧﹰﺎ ﰲ ﺃﻓـﻖ‬ ‫"ﺑﺎﷲ" ﻭﺃﺣﻴﺎﻧﹰﺎ ﰲ ﺃﻓﻖ "ﻣﻦ ﺍﷲ" ﻭﺃﺣﻴﺎﻧﹰﺎ ﰲ ﺃﻓﻖ "ﻣﻊ ﺍﷲ"‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﺫﺍ ﻧﺴﺒﺖ ﺍﶈﺒﺔ ﺇﱃ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻓﻬﻲ ﺇﺣﺴﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺃﺳـﻨﺪﺕ ﺇﱃ‬ ‫ﺍﳋﻠﻖ ﻓﻬﻲ ﺧﻀﻮﻉ ﻭﻃﺎﻋﺔ ﻭﺍﻧﻘﻴﺎﺩ‪ .‬ﻭﻣﺎ ﺗﻘﻮﻟﻪ ﺭﺍﺑﻌﺔ ﺍﻟﻌﺪﻭﻳﺔ ﻟﻪ ﺃﳘﻴﺘﻪ ﰲ ﺇﺑﺮﺍﺯ‬ ‫ﻫﺬﻩ ﺍﳌﻌﺎﱐ‪:‬‬ ‫‪‬ﺗ ‪‬ﻌ ِ‬ ‫ﺖ ﺗ‪ ‬ﹾﻈ ِﻬﺮ‪ ‬ﺣﺒ‪ ‬ﻪ‬ ‫ﺼﻲ ﹾﺍ ِﻹﹶﻟ ‪‬ﻪ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬‬ ‫ﻚ ﺻ‪‬ﺎ ِﺩﻗﹰﺎ ﻷ ﹶﻃ ‪‬ﻌ‪‬ﺘﻪ‪‬‬ ‫ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺣ‪‬ﺒ ‪‬‬

‫‪‬ﻫـﺬﹶﺍ ﹶﻟ ‪‬ﻌ ‪‬ﻤ ِﺮﻱ ِﻓﻲ ﺍﹾﻟ ِﻔﻌ‪‬ﺎ ِﻝ ‪‬ﺑﺪِﻳ ‪‬ﻊ‬ ‫ﺤﺐ‪ ‬ﻣﻄِﻴ ‪‬ﻊ‬ ‫ﺤﺐ‪ِ ‬ﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻳ ِ‬ ‫ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻤ ِ‬

‫)‪(٢‬‬

‫ﻫﺬﺍ ﻭﻟﻠﻤﺤﺒﺔ ﺭﻛﻨﺎﻥ ﻣﻬﻤﺎﻥ‪:‬‬ ‫‪ .١‬ﻇﺎﻫﺮﻱ‪ ،‬ﻭﻫﻮ ﺗﻌﻘﺐ ﺭﺿﺎ ﺍﶈﺒﻮﺏ ﻛﻞ ﺣﲔ‪.‬‬ ‫‪ .٢‬ﺑﺎﻃﲏ‪ ،‬ﻭﻫﻮ ﺍﻻﻧﻐﻼﻕ ﺍﻟﺘﺎﻡ ﲡﺎﻩ ﻣﺎ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﲟﺤﺒﻮﺑـﻪ ﰲ ﻋﺎﳌـﻪ‬ ‫ﺍﻟﺪﺍﺧﻠﻲ‪.‬‬ ‫ﻓﺮﺟﺎﻝ ﺍﷲ ﻳﻘﺼﺪﻭﻥ ﺑﺎﶈﺒﺔ ﻫﺬﻩ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻌﻼﻗﺔ ﺇﺯﺍﺀ ﺍﻟﻠـﺬﺓ‬ ‫‪ (١‬ﺃﻱ ﺑﺘﺠﻠﻲ ﻧﻮﺭ ﺍﻟﻌﻈﻤﺔ‪.‬‬ ‫‪ (٢‬ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻟﻠﺒﻴﻬﻘﻲ ‪.٣٨٦/١‬‬

‫‪٢٢٩‬‬


‫ﻭﺍﳌﻨﻔﻌﺔ ﺑﻞ ﺣﱴ ﺍﻷﺫﻭﺍﻕ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻟﻴﺴﺖ ﳏﺒﺔ‪ ،‬ﻭﻟﻮ ﺃﹸﻃﻠﻖ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻻﺳـﻢ‬ ‫ﻓﻬﻲ ﳏﺒﺔ ﳎﺎﺯﻳﺔ‪.‬‬ ‫ﺑﻴﺪ ﺃﻥ ﺍﶈﺒﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺃﻳﻀﹰﺎ ﻟﻴﺴﺖ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﻭﺍﺣﺪ ﻟﺪﻯ ﺍﳉﻤﻴﻊ ﻣـﻦ‬ ‫ﺣﻴﺚ ﺗﻌﻠﻘﻬﺎ ﺑﺎﶈﺒﻮﺏ ﻓﻬﻨﺎﻙ‪:‬‬ ‫‪ .١‬ﳏﺒﺔ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﻫﻲ ﳏﺒﺔ ﺗﺘﺮﺩﺩ ﺑﲔ ﺍﳍﺒﻮﻁ ﻭﺍﻟﺼﻌﻮﺩ‪ ،‬ﻓﻬﺆﻻﺀ ﻳﺮﻭﻥ ﺭﺅﻯ‬ ‫ﺍﻹﺣﺴﺎﻥ ﲢﺖ ﻇﻞ ﺍﳊﻘﻴﻘﺔ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﻭﻳﺸﺎﻫﺪﻭﻥ ﻋﻼﻣﺎﺕ ﲣﺺ ﺑﺰﻭﻍ ﻓﺠﺮ‬ ‫ﺍﳌﻌﺮﻓﺔ‪ ..‬ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻳﺮﺗﻌﺪﻭﻥ ﺑﺸﻬﺐ ﺍﻟﻐﻴﻮﺏ ﻭﻳـﺸﻌﺮﻭﻥ ﺑﺮﻋـﺸﺎﺕ‬ ‫ﺍﳊﲑﺓ ﻣﻦ ﺑﻌﻴﺪ‪.‬‬ ‫‪ .٢‬ﳏﺒﺔ ﺍﳋﻮﺍﺹ‪ :‬ﻓﻬﻢ ﻛﺎﻟﻌ‪‬ﻘﺒﺎﻥ ﺍﶈﻠﹼﻘﺔ ﰲ ﺃﺟﻮﺍﺀ ﻋﺎﱂ ﺍﶈﺒﺔ ﻳﺜﺮﻭﻥ ﻋﻤﺮﻫﻢ‬ ‫ﺩﻭﻣﹰﺎ ﺑﺎﻟﻌﻤﻖ ﻭﺍﳋﺼﺐ ﺑﺎﻣﺘﺜﺎﻝ ﺍﻷﺧﻼﻕ ﺍﶈﻤﺪﻳﺔ ‪ ‬ﰲ ﻋﺎﱂ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻨـﻮﺭ‪،‬‬ ‫ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻄﻠﺒﻮﺍ ﻋﻮﺿﹰﺎ‪ ،‬ﻣﺎﺩﻳﹰﺎ ﻛﺎﻥ ﺃﻭ ﻣﻌﻨﻮﻳﹰﺎ‪ ،‬ﺟﺴﻤﻴﹰﺎ ﻛﺎﻥ ﺃﻭ ﺭﻭﺣﻴـﺎﹰ‪،‬‬ ‫ﺃﺛﻨﺎﺀ ﲤﺜﻠﻬﻢ‪ ،‬ﺑﻞ ﻻ ﻳﻄﻠﺒﻮﻥ ﺫﻭﻗﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﲤﻜﻨﻮﺍ ﻣﻦ ﺃﺩﺍﺀ ﻭﺍﺟﺒﻬﻢ ﻋﻠﻰ ﺃﻓـﻀﻞ‬ ‫ﻭﺟﻪ ﳜﻔﻀﻮﻥ ﺃﺟﻨﺤﺔ ﺍﻟﺘﻮﺍﺿﻊ ﺇﱃ ﺍﻷﺭﺽ ﻛﺎﻷﺷﺠﺎﺭ ﺍﳌﺜﻘﻠﺔ ﺑﺎﻟﻌﻨﺎﻗﻴﺪ ﻭﻳﺌﻨﻮﻥ‬ ‫ﺑﺎﺳﻢ "ﺍﳊﺒﻴﺐ"‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﺗﺰﻟﺰﻟﻮﺍ ﲞﻄﺄ ﺃﻭ ﲞﻴﺒﺔ ﻭﺇﺧﻔﺎﻕ ﻳﺸﺪﺩﻭﻥ ﺍﳋﻨﺎﻕ ﻋﻠﻰ‬ ‫ﺃﻧﻔﺴﻬﻢ ﻭﳛﺎﺳﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺃﺷﺪ ﺍﳊﺴﺎﺏ‪.‬‬ ‫‪ .٣‬ﺧﻮﺍﺹ ﺍﳋﻮﺍﺹ‪ ،‬ﻓﻬﻢ ﻛﺎﻟﻐﻴﻮﻡ ﺍﶈﻤ‪‬ﻠﺔ ﺑﺎﻷﻣﻄﺎﺭ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﶈﻤﺪﻱ‪..‬‬ ‫‪‬ﺬﻩ ﺍﶈﺒﺔ ﻳﺴﺘﺸﻌﺮﻭﻥ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭ‪‬ﺎ ﳛﻴﻮﻥ‪ ،‬ﻭ‪‬ﺎ ﻳﺒﺼﺮﻭﻥ‪ ،‬ﻭ‪‬ﺎ ﻳﺘﻨﻔﺴﻮﻥ‪ .‬ﰲ‬ ‫ﺩﻭﺭ ﺩﺍﺋﻢ ﻻ ‪‬ﺎﻳﺔ ﻟﻪ ﻣﻦ ﺍﻻﻣﺘﻼﺀ ﻭﺍﻹﻓﺮﺍﻍ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺷﺤﻨﻮﺍ ‪‬ﺎ ﺷﺤﻨﻮﺍ ﺑﺮﻏﺒﺎﺕ‬ ‫ﺍﻟﺸﻮﻕ ﻭﺍﳌﻌﺎﻧﺎﺓ ﻭﺍﻟﻮﺻﺎﻝ‪ ،‬ﻭﻟﺪﻯ ﺍﻹﻓﺮﺍﻍ ﳝﺘﻄﻮﻥ ﺍﻟﻨﻮﺭ ﻭﻳﻨــﺰﻟﻮﻥ ﻋﻠـﻰ‬ ‫ﺍﻷﺭﺽ ﻓﻴﺤﺘﻀﻨﻮﻥ ﲝﻨﺎﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ ﲨﻴﻌﻬﺎ ﺣﻴ‪‬ﻬﺎ ﻭﻣﻴﺘﻬﺎ‪.‬‬ ‫‪٢٣٠‬‬


‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺧﺘﻼﻑ ﻣﺴﺘﻮﻳﺎﺕ ﺍﶈﺒﺔ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺗﻮﺟ‪‬ﻪ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﺑﻌﺸﻖ‬ ‫ﻭﺷﻮﻕ ﻳﻘﺎﺑ‪‬ﻞ ﻭﻳﻜﺮ‪‬ﻡ ﺣﺴﺐ ﻣﺴﺘﻮﻯ ﻋﻼﻗﺘﻪ‪.‬‬ ‫ﻓﺎﻷﻭﻟﻮﻥ‪ :‬ﳚﺪﻭﻥ ﰲ ﺑﺎﺑﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺍﳋﺎﺻﺔ ‪‬ﻢ‪.‬‬ ‫ﻭﺍﻟﺜﻮﺍﱐ‪ :‬ﻳﺼﻠﻮﻥ ﺇﱃ ﺃﻓﻖ ﺇﺩﺭﺍﻙ ﺍﻟﺼﻔﺎﺕ ﺍﳉﻼﻟﻴﺔ ﻭﺍﳉﻤﺎﻟﻴﺔ‪ ،‬ﻭﻳﻨﺠـﻮﻥ‬ ‫ﻣﻦ ﺍﻟﺜﻐﺮﺍﺕ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻇﻠﻤﺎ‪‬ﺎ‪.‬‬ ‫ﻭﺍﻟﺜﻮﺍﻟﺚ‪ :‬ﻳﺘﻨﻮﺭﻭﻥ ﺑﻨﻮﺭ ﻭﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻳﻨﺘﺒﻬﻮﻥ ﺇﱃ ﺣﻘﻴﻘﺔ ﺍﻷﺷﻴﺎﺀ‬ ‫ﻭﻳﺮﺑﻄﻮﻥ ﻋﻼﻗﺎﺕ ﻣﻊ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﺳﺘﺎﺭ‪.‬‬ ‫ﲟﻌﲎ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺘﺠﻠﻰ ﺃﻭﻻﹰ ﺑﺴﺒﺤﺎﺕ ﻭﺟﻬﻪ ﺳـﺒﺤﺎﻧﻪ‪ ،‬ﻓﻴﺤـﺮﻕ‬ ‫ﻭﻳﻬﺪﻡ ﺍﻟﺼﻔﺎﺕ ﺍﳉﺴﻤﺎﻧﻴﺔ ﻭﺍﻟﻈﻠﻤﺎﻧﻴﺔ ﳌﻦ ﳛﺒ‪‬ﻬﻢ‪ ،‬ﻭﻣﻦ ﰒ ﻳﺄﺧﺬﻫﻢ ﺑـﺄﻧﻮﺍﺭﻩ‬ ‫ﺍﳉﻤﺎﻟﻴﺔ ﺇﱃ ﺩﺍﺋﺮﺓ ﺻﻔﺎﺗﻪ ﺍﳉﻠﻴﻠﺔ ﻛﺎﻟﺴﻤﻊ ﻭﺍﻟﺒﺼﺮ‪ ،‬ﻓﻴﺠﻌﻞ ﺍﻟﻘﻄـﺮﺓ ﲝـﺮﺍﹰ‬ ‫ﻭﺍﻟﺬﺭﺓ ﴰﺴﺎﹰ‪ .‬ﺃﻱ ﻳﻨﺒﻬﻬﻢ ﺇﱃ ﻣﺎ ﰲ ﻧﻔﻮﺳﻬﻢ ﻭﻛﻴﺎ‪‬ﻢ ﻣﻦ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻔﻘـﺮ‪،‬‬ ‫ﻭﻳﻮﺻﻠﻬﻢ ﺇﱃ ﺍﻹﺫﻋﺎﻥ ﺑﻌﺪﻣﻴﺘﻬﻢ‪ ،‬ﻭﳝﻸ ﻗﻠﻮ‪‬ﻢ ﺑﺄﻧﻮﺍﺭ ﻭﺟﻮﺩ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ‪.‬‬ ‫ﻓﺎﶈﺐ ﺍﻟﺬﻱ ﻧﺎﻝ ﻫﺬﻩ ﺍﳊﻈﻮﺓ‪ ،‬ﻳﺼﻞ ﺇﱃ ﺣﻴﺎﺓ ﺃﺑﺪﻳـﺔ ﻻ ﳝﻜـﻦ ﻭﺻـﻔﻬﺎ‬ ‫ﺑﺎﻟﻮﺟﻮﺩ ﻭﺍﻟﻌﺪﻡ‪ .‬ﻟﺬﺍ ﻗﺪ ﻳﺘﻤﺘﻢ ﲟﺎ ﻳﺴﺘﺸﻌﺮﻩ ﻭﻳﺘﺤﺪﺱ ﺑـﻪ ﺑﻜﻠﻤـﺎﺕ ﻣـﺸﻮﺑﺔ‬ ‫ﺑﺎﳊﻠﻮﻝ ﻭﺍﻻﲢﺎﺩ‪ ،‬ﻛﺎﳊﺪﻳﺪ ﺍﶈﻤ ‪‬ﺮ ﺑﺎﻟﻨﺎﺭ ﻳﻈﻦ ﺃﻧﻪ ﻧﺎﺭ ﻓﻴﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻫﻮ ﻟﻴﺲ‬ ‫ﺑﻨﺎﺭ‪ .‬ﻓﻔﻲ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ‪ ،‬ﻓﺎﳊﺬﺭ ﻭﺍﻟﻴﻘﻈﺔ ﻭﻣﻮﺍﺯﻳﻦ ﺍﻟـﺴﻨﺔ ﺍﻟﻨﺒﻮﻳـﺔ ﻫـﻲ‬ ‫ﺍﻷﺳﺎﺱ‪ .‬ﺃﻣﺎ ﺭﺟﺎﻝ ﺍﳊﻖ ﺍﻟﺬﻳﻦ ﻏﻠﺐ ﻋﻠﻴﻬﻢ ﺍﳊﺎﻝ ﻭﻫﻢ ﳐﻤـﻮﺭﻭﻥ ﲝﻈـﻮﻅ‬ ‫ﺍﳌﺸﺎﻫﺪﺓ‪ ،‬ﻓﻘﺪ ﻳﺘﻠﻔﻈﻮﻥ ﺑﺄﻣﻮﺭ ﳐﺎﻟﻔﺔ ﳍﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻓﻔﻲ ﺃﻣﺜﺎﻝ ﻫـﺬﻩ ﺍﳌﻮﺍﻗـﻒ‪،‬‬ ‫ﻳﻨﺒﻐﻲ ﺍﻟﺒﺤﺚ ﺑﺈﻧﺼﺎﻑ ﻋﻦ ﻧﻴ‪‬ﺎ‪‬ﻢ ﻭﻋﺪﻡ ﺍﻻﺳﺘﻌﺠﺎﻝ ﰲ ﺇﺻﺪﺍﺭ ﺍﳊﻜﻢ ﻋﻠـﻴﻬﻢ‪.‬‬ ‫‪٢٣١‬‬


‫ﻭﺇ ﹼﻻ ﺳﻴ‪‬ﻀﻤﺮ ﺍﻟﻌﺪﺍﺀ ﻟﻠﻜﺜﲑﻳﻦ ‪ -‬ﻣﻦ ﺩﻭﻥ ﺷﻌﻮﺭ ‪ -‬ﳑﻦ ﻧـﺎﻟﻮﺍ ﺍﳌﻌﻴـﺔ ﺍﻹﳍﻴـﺔ‪،‬‬ ‫ﲟﻀﻤﻮﻥ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ )ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ُﺀ ‪‬ﻣ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺐ()‪ (١‬ﻭﻳﻜﻮﻥ ﻗﺪ ﺃﻋﻠﻦ ﺍﳊﺮﺏ ﻋﻠﻰ‬ ‫)‪(٢‬‬ ‫ﺏ(‪.‬‬ ‫ﺤ ‪‬ﺮ ِ‬ ‫ﺍﷲ ﻭﻓﻖ ﻣﻀﻤﻮﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ ) ‪‬ﻣ ‪‬ﻦ ﻋ‪‬ﺎﺩ‪‬ﻯ ﻟِﻲ ‪‬ﻭِﻟ‪‬ﻴﺎ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺁ ﹶﺫ‪‬ﻧﺘ‪‬ﻪ‪ ‬ﺑِﺎﹾﻟ ‪‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺣﺒ‪‬ﺐ ﺇﻟﻴﻨﺎ ﺍﻹﳝﺎﻥ ﻭﺯﻳ‪‬ﻨﻪ ﰲ ﻗﻠﻮﺑﻨﺎ ﻭﻛﺮ‪‬ﻩ ﺇﻟﻴﻨﺎ ﺍﻟﻜﻔﺮ‬ ‫ﻭﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻭﺍﺟﻌﻠﻨﺎ ﻣﻦ ﺍﻟﺮﺍﺷﺪﻳﻦ‪.‬‬ ‫ﻭﺻﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺳﻴﺪ ﺍﳌﺮﺷﺪﻳﻦ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪ (١‬ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪.٥٠‬‬ ‫‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺮﻗﺎﻕ ‪.٣٨‬‬

‫‪٢٣٢‬‬


‫א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﻌﺸﻖ ﻫﻮ ﳏﺒﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﺻﺒﺎﺑﺔ ﻭﻫﻴﺎﻡ‪ ،‬ﻓﺮﻁ ﺍﶈﺒﺔ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺍﻟﻜﻤـﺎﻝ‬ ‫ﻭﺍﳉﻤﺎﻝ ﻭﺍﳌﺸﺎﻛﻠﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﰲ ﺍﻷﻏﻠﺐ‪ ،‬ﺍﻟﻌﺸﻖ ﺍ‪‬ﺎﺯﻱ‪ .‬ﻭﻫﻨـﺎﻙ‬ ‫ﳏﺒﺔ ﻭﻋﻼﻗﺔ ﻗﻠﺒﻴﺔ ﻣﺘﻮﺟﻬﺔ ﳓﻮ ﺳﻠﻄﺎﻥ ﺍﻷﺯﻝ ﻭﺍﻷﺑﺪ ﺍﻟﺬﻱ ﲨﺎﻟﹸـﻪ ﰲ ﻧﻘﻄـﺔ‬ ‫ﺍﻟﻜﻤﺎﻝ ﻭﻛﻤﺎﻟﹸﻪ ﰲ ﻗﻄﺐ ﺍﳉﻤﺎﻝ ﻭﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺸﻖ ﺍﳊﻘﻴﻘﻲ‪.‬‬ ‫ﺇﻥ ﺍﶈﺒﺔ ﺍﻟﻌﻤﻴﻘﺔ ﳓﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺃﻭ "ﺍﻟﻌﺸﻖ ﺍﳊﻘﻴﻘﻲ" ﻫﻮ ﺟﻨﺎﺡ ﻣﻦ ﻧﻮﺭ‬ ‫ﻷﺟﻞ ﺇﻳﺼﺎﻟﻨﺎ ﺇﻟﻴﻪ ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺪ ﻣﻨﺤﻪ ﻟﻨﺎ‪ .‬ﻭﻳﻌﺒ‪‬ﺮ ﻋﻨﻪ ﺃﻳﻀﹰﺎ ﺑﺘﺤﻮﻝ ﺍﻟـﺮﻭﺡ‬ ‫ﻓﺮﺍﺷ ﹰﺔ ﻷﺟﻞ ﺑﻠﻮﻍ "ﺍﻟﻨﻮﺭ" ﺍﻟﺬﻱ ﻫﻮ ﺃﺳﺎﺱ ﺍﻟﻮﺟﻮﺩ‪.‬‬ ‫ﺍﻟﻌﺸﻖ‪ ،‬ﺳﺒﺐ ﺭﻛﲔ ﻟﻠﻮﺟﻮﺩ ﻭﺫﻭ ﺃﺳﺮﺍﺭ‪ .‬ﻭﻷﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﺭﺍﺩ ﻭﺃﺣﺐ ﺃﻥ‬ ‫ﺗ‪‬ﻌﺮ‪‬ﻑ ﺫﺍﺗ‪‬ﻪ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﺍﻥ ﺍﻷﺭﻭﺍ ‪‬‬ ‫ﺡ ﺍﳌﺘﻴﻘﻈﺔ ﻟﻠﺤﻘﻴﻘﺔ ﺳﺘ‪‬ﺪﺭﻙ ﺃﲰﺎﺀﻩ ﻭﺻﻔﺎﺗﻪ ﻭﺫﺍﺗـﻪ‬ ‫ﺟﻞ ﻭﻋﻼ ﻭﺗ‪‬ﻈﻬﺮ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻌﻤﻴﻘﺔ ﳓﻮﻫﺎ ﺧ‪‬ﻠﻖ ﺍﳌﻜﻮ‪‬ﻧﺎﺕ‪.‬‬ ‫ﻭﺑﻴﻨﻤﺎ ﺍﻟﻌﺸﻖ ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﺗﻀﺎﻋﻒ ﺍﶈﺒﺔ ﻭﺍﻟﻔﻨﺎﺀ ﰲ ﺍﶈﺒﻮﺏ‪ ،‬ﻓﻬـﻮ ﻟـﺪﻯ‬ ‫ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﳏﺒﺔ ﺗﻠﻴﻖ ﺑﺘﻨـﺰ‪‬ﻫﻪ ﻋﻦ ﺍﻟﻌﺠﺰ ﻭﺗﻘﺪﺳﻪ ﻋﻦ ﺍﳌﻴﻮﻝ ﺍﻟﱵ ﲣـﺺ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﺗﻮﺍﻓﻖ ﺍﺳﺘﻐﻨﺎﺀﻩ ﺍﻟﺬﺍﰐ‪ ،‬ﺣﱴ ﻳﺼﺢ ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﳋﻠﻖ ﻗﺪ ﲢﻘـﻖ ﰲ‬ ‫ﺃﺣﻀﺎﻥ ﺗﻠﻚ ﺍﶈﺒﺔ‪ ،‬ﻭﻇﻬﺮﺕ ‪‬ﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﱃ ﺣﻴ‪‬ﺰ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻬﺰﺕ ﺍﻟﻘﻠﻮﺏ‬ ‫‪‬ﺎ ﺣﱴ ﻏﺪﺕ ﺃﻫﻢ ﻣﺮﻛﺰ ﻟﻠﻌﻼﻗﺔ ﻣﻊ ﺍﳊﻖ ﺗﻌﺎﱃ‪.‬‬ ‫‪٢٣٣‬‬


‫ﺍﻟﻌﺸﻖ‪ ،‬ﻧﻘﻄﺔ ﺍﻟﻨﻬﺎﻳﺔ ﳋﻄﻮﺍﺕ ﺍﻟﻮﺻﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﺃﻣﺎﻡ ﺍﶈﺐ ﺍﻟﺒﺎﻟﻎ ﺇﱃ ﻫﺬﻩ‬ ‫ﺍﻟﻨﻘﻄﺔ ﺇ ﹼﻻ ﺧﻄﻮﺓ ﺃﻭ ﻻ ﺧﻄﻮﺓ‪ ..‬ﺇﻥ ﺃﻭﻝ ﲡﻞ ﻟﻠﺤﻖ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﻫﺬﻩ ﺍﶈﺒـﺔ‬ ‫ﺍﻟﱵ ﻫﻲ ﻣﻘﺘﻀﻰ ﺫﺍﺗﻪ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﻤﻮ ﻋﻠﻰ ﻛﻞ ﳏﺒﺔ‪ .‬ﻭﺍﺳـﺘﻌﻤ ﹸﻞ ﻫـﺬﺍ‬ ‫ﺍﻟﺘﻌﺒﲑ ﺧﺎﺻﺔ‪ ،‬ﲢﺮﺯﹰﺍ ﻣﻦ ﺇﺳﻨﺎﺩ ﺍﻟﻌﺸﻖ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﺩﻭﻥ ﻗﻴﺪ ﺃﻭ ﺷـﺮﻁ‪ .‬ﻭﻗـﺪ‬ ‫ﺃﻃﻠﻖ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﶈﺒﺔ ﺍﻹﳍﻴﺔ ﺍﺳﻢ "ﺍﻟﻌﻠﻢ" ﻷﻧﻪ ﺃﻭﻝ ﺗﻨــﺰ‪‬ﻝ ﻟﻌـﺎﱂ‬ ‫ﺍﻟﺬﺍﺕ ﺍﳌﻄﻠﻘﺔ ﺍﳌﻨـﺰ‪‬ﻫﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﺠﻠﻲ‪ .‬ﻭﻳﻄﻠﻖ ﻋﻠـﻰ ﻫـﺬﺍ ﺍﻟﺘﻨــﺰﻝ‪،‬‬ ‫"ﺍﻟﻌﻠﻢ" ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻋﻠﻢ ﺇﳍﻲ‪ ،‬ﻭ"ﺍﻟﻌﺸﻖ ﺍﳌﻨـﺰ‪‬ﻩ" ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﳏﺒﺔ ﺍﻟﺮﺅﻳﺔ‬ ‫ﻭﺍﻹﺭﺍﺀﺓ‪ ،‬ﻭ"ﺍﻟﻠﻮﺡ" ﻣﻦ ﺯﺍﻭﻳﺔ ﺇﺣﺎﻃﺘﻪ ﺑﺎﻟﻮﺟﻮﺩ ﻛﻠﻪ‪ ،‬ﻭ"ﺍﻟﻘﻠﻢ" ﻣـﻦ ﺣﻴـﺚ‬ ‫ﻼ‪ ..‬ﻭﻛﺬﺍ "ﺍﳉﱪﻭﺕ" ﻭ"ﺍﳊﻘﻴﻘﺔ ﺍﻷﲪﺪﻳـﺔ" ﻋﻨﻮﺍﻧـﺎﻥ‬ ‫ﺃﺧﺬﻩ ﻛﻞ ﺷﻲﺀ ﻣﻔﺼ ﹰ‬ ‫ﺁﺧﺮﺍﻥ ﳍﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺍﻟﻌﺸﻖ ﺍﳌﻨـﺰ‪‬ﻩ ﺳ ‪‬ﺮ ﺫﻭ ﻋﻼﻗﺔ ﻣﻊ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴـﺔ؛ ﺃﻣـﺎ‬ ‫ﺻﻔﺎ‪‬ﺎ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻬﻲ ﻣﻀﺎﻓﺔ ﺇﱃ ﺍﻟﻌﺸﻖ‪ .‬ﻭﳍﺬﺍ ﻓﺎﻟﺬﻳﻦ ﻳﻄـﲑﻭﻥ ﺑﺄﺟﻨﺤـﺔ‬ ‫ﺍﻟﻌﺸﻖ ﻳﺼﻠﻮﻥ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺍﳉﻠﻴﻠﺔ ﻭﻳﺒﻠﻐـﻮﻥ "ﺍﳊـﲑﺓ"‪ .‬ﺃﻣـﺎ‬ ‫ﺍﻵﺧﺮﻭﻥ ﻓﻬﻨﺎﻙ ﺿﺮﻭﺭﺓ ﺍﳌﺮﻭﺭ ﰲ ﺑﺮﺍﺯﺡ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻷﲰﺎﺀ‪.‬‬ ‫ﺇﻥ ﻃﺮﻕ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﺼﻰ‪ ..‬ﺍﻟﺘﺼﻮﻑ ﻭﻋﻠـﻮﻡ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺯﺍﺩ ﰲ ﺗﻠﻚ ﺍﻟﻄﺮﻕ ﻟﻠﺴﺎﻟﻜﲔ ﻭﺫﺧﲑ‪‬ﻢ ﻭﻧﻮﺭﻫﻢ ﻭﺩﻟﻴﻠﻬﻢ؛ ﻭﺛﻜﻨﺎﺕ‬ ‫ﺍﻟﺘﺼﻮﻑ ﺃﺭﻭﻗﺔ ﺍﻧﺘﻈﺎﺭ ﻭﻣﻮﺍﻧﺊ ﻣﻔﺘﻮﺣﺔ ﻟﻺﲝﺎﺭ ﺇﱃ ﺍﳋﻠﻮﺩ‪ ،‬ﻭﻣﺪﺍﺭﺱ ﺗـﺆﺩﻱ‬ ‫ﻣﻬﻤﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺮﺑﻴﺔ ﳍﺬﺍ ﺍﻟﺴـﻔﺮ ﺍﻟﻄﻮﻳﻞ‪.‬‬ ‫ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻌﺰﻭ ﻃﺮﻕ ﺍﻟﻮﺻﺎﻝ ﻫﺬﻩ ﻭﺍﻟﱵ ﻫﻲ ﺑﻌﺪﺩ ﺃﻧﻔﺎﺱ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﱃ‬ ‫ﻃﺮﻳﻘﲔ ﺭﺋﻴﺴﻴﲔ‪:‬‬ ‫‪ .١‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﻠﻘﻦ ﻓﻴﻪ ﺳﺎﻟﻚ ﺍﳊﻖ‪ :‬ﺍﻟﺮﻳﺎﺿﺔ‪ ،‬ﻗﻠـﺔ ﺍﻷﻛـﻞ‪ ،‬ﻗﻠـﺔ‬ ‫‪٢٣٤‬‬


‫ﺍﻟﺸﺮﺏ‪ ،‬ﻗﻠﺔ ﺍﻟﻨﻮﻡ‪ ،‬ﻛﺜﺮﺓ ﺍﻟﺘﻔﻜﺮ‪ ،‬ﲡﻨﺐ ﺍﻻﺧﺘﻼﻁ ﺍﻟﺬﻱ ﻻ ﻃﺎﺋﻞ ﻭﺭﺍﺀﻩ‪ ،‬ﻭﻣﺎ‬ ‫ﺷﺎ‪‬ﻬﺎ ﻣﻦ ﺍﻧﻀﺒﺎﻁ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﻨﻈﺎﻡ‪ .‬ﻭﺇﻥ ﻛﺜﲑﹰﺍ ﻣﻦ ﺃﻧﻈﻤﺔ ﺍﻟﺘـﺼﻮﻑ ﺍﻟـﱵ‬ ‫ﻳﺴﻤﻴﻬﺎ ﺑﻌﻀﻬﻢ "ﻃﺮﻕ ﺑﺮﺯﺧﻴﺔ" ﻭﺑﻌﻀﻬﻢ "ﻃﺮﻕ ﺍﻟﺘﺼﻮﻑ" ﻗﺪ ﺃﻛﻤﻠﻮﺍ ‪‬ﺎﻳﺔ‬ ‫ﺳﻠﻮﻛﻬﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺳﺲ‪.‬‬ ‫ﺇﻥ ﺃﻫﻢ ﻭﺭﺩ ﻟﺴﺎﻟﻜﻲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻫﻮ‪" :‬ﺍﻷﲰﺎﺀ ﺍﻟﺴﺒﻌﺔ" ﺍﻟﱵ ﻫﻲ‪" :‬ﻻ ﺇﻟﻪ ﺇ ﹼﻻ‬ ‫ﺍﷲ‪ ،‬ﺍﷲ‪ ،‬ﻫﻮ‪ ،‬ﺍﳊﻖ‪ ،‬ﺍﳊﻲ‪ ،‬ﺍﻟﻘﻴﻮﻡ‪ ،‬ﺍﻟﻘﻬﺎﺭ" ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﻟﻄﻴﺒﺔ ﺍﳌﺒﺎﺭﻛـﺔ‪.‬‬ ‫ﻭﻳ‪‬ﺴﺘﻬﺪﻑ ﻣﻨﻪ ﻗﻄﻊ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﱵ ﺗﻌ ‪‬ﺪ ﻣﺮﺍﺗﺐ ﻟﻠﻨﻔﺲ‪ ،‬ﻭﻫﻲ‪ :‬ﺍﻷﻣﺎﺭﺓ‪ ،‬ﺍﻟﻠﻮﺍﻣﺔ‪،‬‬ ‫ﺍﳌﻠﻬﻤﺔ‪ ،‬ﺍﳌﻄﻤﺌﻨﺔ‪ ،‬ﺍﻟﺮﺍﺿﻴﺔ‪ ،‬ﺍﳌﺮﺿﻴﺔ‪ ،‬ﺍﻟﺼﺎﻓﻴﺔ‪ ،‬ﺍﻟﺰﻛﻴﺔ‪ .‬ﻭﻗﺪ ﻳﻀﻴﻒ ﺑﻌﻀﻬﻢ ﻋﻠـﻰ‬ ‫ﻫﺬﻩ ﺍﻷﲰﺎﺀ‪ ،‬ﺃﲰﺎﺀ ﺟﻼﻟﻴﺔ؛ ﻛـ"ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﻟﻘﻮﻱ‪ ،‬ﺍﳉﺒـﺎﺭ‪ ،‬ﺍﳌﺎﻟـﻚ‪ ،‬ﺍﻟـﻮﺩﻭﺩ"‬ ‫ﻭﺁﺧﺮﻭﻥ ﻳﻀﻴﻔﻮﻥ ﺃﲰﺎﺀ ﲨﺎﻟﻴﺔ ﻛـ"ﺍﻟﻔﺮﺩ‪ ،‬ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺍﻷﺣﺪ‪ ،‬ﺍﻟﺼﻤﺪ"‪.‬‬ ‫‪ .٢‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺘﻘﻴﺪ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺑﻜﻞ ﺩﻗﺔ ﻭﺣﺴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﳛـﺚ‬ ‫ﻋﻠﻰ ﺍﻷﻭﺭﺍﺩ ﻭﺍﻷﺫﻛﺎﺭ‪ ،‬ﻓﺴﺎﻟﻜﻮ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻳﺘﺤﺮ‪‬ﻭﻥ ﺍﻟـﺴﻨﺔ ﺍﻟﻨﺒﻮﻳـﺔ ﰲ ﻛـﻞ‬ ‫ﻣﺴﺄﻟﺔ‪ ،‬ﻭﳛﺎﻭﻟﻮﻥ ﺭﺑﻂ ﻛﻞ ﻋﻤﻞ ﻳﻘﻮﻣﻮﻥ ﺑﻪ ﺑﺎﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ .‬ﻓﺒﺪﻻ ﻣﻦ ﺟﻌـﻞ‬ ‫ﺃﲰﺎﺀ ﺣﺴﲎ ﳐﺼﻮﺻﺔ ﻭﺭﺩﹰﺍ ﳍﻢ‪ ،‬ﻳﺘﺤﺮ‪‬ﻭﻥ ﻋﻦ ﺃﺻﻮﻝ ﻋﺒﺎﺩﺓ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﺩﻋـﺎﺀً‪،‬‬ ‫ﻭﺫﻛﺮﺍﹰ‪ ،‬ﻭﻓﻜﺮﺍﹰ‪ ،‬ﻓﻴﺬﻛﺮﻭﻥ ﺍﷲ ﲜﻤﻴﻊ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ‪ .‬ﺇﻥ ﺳﺎﻟﻜﻲ ﻫـﺬﺍ ﺍﻟﻄﺮﻳـﻖ‬ ‫ﻋﻼﻭﺓ ﻋﻠﻰ ﺗﺘﺒﻌﻬﻢ ﺍﻟﺪﻗﻴﻖ ﺟﺪﹰﺍ ﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ‪ ،‬ﺑـﻞ ﻷﺩﻕ ﺩﻗﺎﺋﻘﻬـﺎ‪،‬‬ ‫ﻳﺘﻤﺴﻜﻮﻥ ﲟﺮﺷﺪﻫﻢ ﻭﺩﻟﻴﻠﻬﻢ ﺑﻘﻮﺓ‪ ،‬ﰒ ﻳﻄﻠﻘﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻋﱪ ﻣ ‪‬ﺪ ﻭﺟﺰﺭ ﺍﻟﻌـﺸﻖ‬ ‫ﻭﺍﳉﺬﺏ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻧﻪ ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﻟﻌﺸﻖ ﻭﺍﳉﺬﺏ‪ ،‬ﻳ‪‬ﻤﺴﺢ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻴـﹰﺎ ‪-‬‬ ‫ﺑﻮﺟﻮﻫﻪ ﺍﳌﺘﻮﺟﻬﺔ ﺇﱃ ﻧﻔﺴﻪ ‪ -‬ﻣﻦ ﺃﻣﺎﻡ ﻋﻴﻮ‪‬ﻢ‪ ،‬ﻓﺈﺫﺍ ‪‬ﻢ ﻳﺼﻠﻮﻥ ﺇﱃ ﺍﻟﻔﻨﺎﺀ ﻣـﻦ‬ ‫ﺣﻴﺚ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻧﺎﻧﻴﺔ‪ ،‬ﻓﻴﺪﺭﻛﻮﻥ ﺍﻟﻮﺣﺪﺓ ﺫﻭﻗﹰﺎ ﻭﺷـﻬﻮﺩﹰﺍ‪ .‬ﻭﰲ ﻫـﺬﻩ ﺍﻟﻨﻘﻄـﺔ‬ ‫‪٢٣٥‬‬


‫ﻳﺘﻘﺎﺑﻠﻮﻥ ﻣﺮﺓ ﺃﺧﺮﻯ ﻣﻊ ﺍﻟﺘﻤﻜﲔ ﻭﻳﻜﻮﻧﻮﻥ ﻗﺪ ﺃﲤﻮﺍ ﺳﻠﻮﻛﻬﻢ‪.‬‬ ‫ﺇﻥ ﺃﻫﻢ ﺍﻷﺳﺲ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ؛ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺍﻟﻌﺸﻖ‪ ،‬ﺍﳉﺬﺏ‪ ،‬ﺫﻛﺮ ﺍﷲ‪ ،‬ﺍﻟﺼﺤﺒﺔ‪.‬‬ ‫ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻫﻨﺎ ﻳﻀﻢ ﺍﳌﻄﺎﻟﻌﺔ ﺍﳌﺸﺘﺮﻛﺔ ﻭﺍﳌﺬﺍﻛﺮﺓ ﻭﺍﻟﺘﺒﺎﺣﺚ‪ ،‬ﻛﻤـﺎ‬ ‫)‪(١‬‬ ‫ﷲ ‪‬ﻭ‪‬ﻳ‪‬ﺘﺪ‪‬ﺍ ‪‬ﺭﺳ‪‬ﻮ‪‬ﻧﻪ‪ ‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ(‪.‬‬ ‫ﺏﺍ ِ‬ ‫ﺗ‪‬ﻌﹼﻠﻤﻨﺎ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺑـ )‪‬ﻳ‪‬ﺘﻠﹸﻮ ﹶﻥ ِﻛﺘ‪‬ﺎ ‪‬‬ ‫ﻭﺍﻟﺴﺎﻟﻚ ﺍﻟﺬﻱ ﳛﻮﻡ ﰲ ﺍﳊﺪﻭﺩ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻟﻠﻌﺸﻖ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﺭﲟﺎ ﳚﺪ ﻧﻔـﺴﻪ‬ ‫ﺃﺣﻴﺎﻧﹰﺎ ‪-‬ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻟﻮﺟﺪ ﻭﺍﳉﺬﺑﺔ‪ -‬ﰲ ﺗﻴﺎﺭ ﺍﻟﺸﻮﻕ ﻭﺍﻻﺷﺘﻴﺎﻕ‪ .‬ﻭﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺑ‪‬ﻌ ‪‬ﺪ ﺁﺧﺮ ﻟﻠﻌﺸﻖ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﻭﻓﻘﻨﺎ ﺇﱃ ﻣﺎ ﲢﺐ ﻭﺗﺮﺿﻰ‪ ،‬ﻭﺻﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﺮﺗﻀﻰ‬ ‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺫﻭﻱ ﺍﻟﻮﻓﺎﺀ‪.‬‬

‫‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺬﻛﺮ ‪.١١‬‬

‫‪٢٣٦‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﺸﻮﻕ ﻫﻮ ﺍﻟﺮﻏﺒﺔ ﺍﳌﻠﺤ‪‬ﺔ‪ ،‬ﺍﻟﻄﻠﺐ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻧﺸﻮﺓ ﻧﺎﺑﻌﺔ ﻣﻦ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺳﺮﻭﺭ‬ ‫ﻭﻣﻌﺎﻧﺎﺓ ﻭﲢﺴ‪‬ﺮ‪ .‬ﻭﻟﺪﻯ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻧﺰﻭﻉ ﺍﻟﻘﻠﺐ ﺑﺮﻏﺒﺔ ﺇﱃ ﳏﺒﻮﺏ ﻻ ﻳﺪﺭﻙ ﻭﻻ‬ ‫ﳛﺎﻁ ﺑﻪ ﻛﻠﻴﺎﹰ‪ ،‬ﻳﺸﺎﻫﺪ ﰒ ﻳﻐﻴﺐ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻫﻮ ﻧﺸﻮﺓ ﻓـﺮﺡ ﻭﺍﻫﺘﻴـﺎﺝ‬ ‫ﻳﻀﻄﺮﻡ ﰲ ﻗﻠﺐ ﺍﻟﻌﺎﺷﻖ ﻟﺮﺅﻳﺔ ﲨﺎﻝ ﺍﳌﻌﺸﻮﻕ‪ .‬ﻭﺁﺧﺮﻭﻥ ﻗﺎﻟﻮﺍ‪ :‬ﲨﺮﺓ ﺗﺘﻮﻗﺪ ﰲ‬ ‫ﻗﻠﺐ ﺍﻟﻌﺎﺷﻖ ﺗﺒﻴﺪ ﳑﺎ ﺳﻮﻯ ﺍﳌﻴﻞ ﳓﻮ ﺍﶈﺒﻮﺏ‪ ،‬ﲨﻴﻊ ﺍﳋﻮﺍﻃﺮ‪ ،‬ﲨﻴﻊ ﺍﳌﻴـﻮﻝ‪،‬‬ ‫ﲨﻴﻊ ﺍﻷﺷﻮﺍﻕ ﲨﻴﻊ ﺍﻟﺮﻏﺒﺎﺕ‪ ،‬ﲨﻴﻊ ﺍﻟﻄﻠﺒﺎﺕ‪.‬‬ ‫ﺇﻥ ﻣﻨﺸﺄ ﺍﻟﺸﻮﻕ ﺍﶈﺒﺔ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﺍﶈﺒﺔ ﺍﻟـﺸﻮﻕ‪ .‬ﻭﺩﻭﺍﺀ ﺍﻟﻘﻠـﺐ ﺍﶈﺘـﺮﻕ‬ ‫ﺑﺎﻟﺸﻮﻕ ﺍﻟﻮﺻﺎﻝ‪ .‬ﻭﺍﻟﺸﻮﻕ ﺟﻨﺎﺡ ﻣﻦ ﻧﻮﺭ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻭﺍﻟﻌﺎﺷـﻖ ﺣـﲔ‬ ‫ﺑﻠﻮﻏﻪ ﺍﻟﻮﺻﺎﻝ ﻳﺴﻜﻦ ﺍﻟﺸﻮﻕ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺰﺩﺍﺩ ﺍﻻﺷﺘﻴﺎﻕ‪ .‬ﻭﻭﺟﺪﺍﻥ ﺍﳌﺸﺘﺎﻕ ﻳﻬﺘﺰ‬ ‫ﺑﻌﺪ ﻛﻞ ﺣﻈﻮﺓ ﻃﻠﺒﹰﺎ ﻟﻠﻤﺰﻳﺪ‪.‬‬ ‫ﻓﺎﻹﻧﺴﺎﻥ ﺍﻷﻓﻖ ﻭﺍﻟﺮﺳﻮﻝ ﺍﻟﻘﻄﺐ ‪ ‬ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﺑﺎﻟﻌﺸﻖ ﰲ ﺃﻓـﻖ ﺍﻟـﺸﻮﻕ‬ ‫ﻭﺑﺎﻟﺸﻮﻕ ﰲ ﻗﻄﺐ ﺍﻻﺷﺘﻴﺎﻕ‪ ،‬ﰲ ﻛﻞ ﺁﻥ ﲟﻌﺮﻓﺔ ﺟﺪﻳﺪﺓ ﻭﲟﺤﺒﺔ ﺟﺪﻳﺪﺓ ﻭﺑـﺬﻭﻕ‬ ‫ﻚ ﹶﻟﺬﱠ ﹶﺓ‬ ‫ﺭﻭﺣﺎﱐ ﺟﺪﻳﺪ‪ ،‬ﻳﺘﻮﺳﻞ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﰲ ﳎﺎﻝ ﺍﻟﻮﺻﺎﻝ ﺃﻭﻝ ﻣﺎ ﻳﺘﻮﺳﻞ‪) :‬ﹶﺃ ‪‬ﺳﹶﺄﻟﹸ ‪‬‬ ‫ﻕ ِﺇﻟﹶﻰ ِﻟﻘﹶﺎِﺋ ‪‬‬ ‫ﺸ ‪‬ﻮ ‪‬‬ ‫ﻚ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺍﻟ‪‬ﻨ ﹶﻈ ِﺮ ِﺇﻟﹶﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ‪‬‬ ‫ﻚ()‪ (١‬ﻭﻳﻄﻠﺐ ﺍﳌﺰﻳﺪ‪.‬‬ ‫‪ (١‬ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻟﺴﻬﻮ ‪٦٢‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.١٩١/٥‬‬

‫‪٢٣٧‬‬


‫ﻭﻗﺪ ﺃﻭﺭﺩ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﺗﻔﺴﲑﻫﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﹾﺍ ﹶﺃﺷ‪‬ـ ‪‬ﺪ‬ ‫‪‬ﺣﺒ‪‬ﺎ ِﻟﹼﻠ ِﻪ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (١٦٥ :‬ﺃﻥ ﺍﻟﺸﻮﻕ ﻳ‪‬ﺪﺭ‪‬ﻙ ﻣﻦ ﻭﺟﻪ ﻭﻻ ﻳ‪‬ﺪﺭ‪‬ﻙ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ‪،‬‬ ‫ﻭﺇ ﹼﻻ ﻓﻜﻤﺎ ﻻ ﺷﻮﻕ ﺇﱃ ﻣﺎ ﳛﻴﻂ ﺑﻪ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻛﺬﻟﻚ ﻻ ﺷﻮﻕ ﺇﱃ ﻣﺎ ﻻ ﻳﺪﺭﻙ‬ ‫ﻛﻠﻴﹰﺎ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺸﺘﺎﻕ ﳌﻦ ﱂ ﻳﺮﻩ‪ ،‬ﻭﱂ ﻳﺴﻤﻊ ﺻﻮﺗﻪ‪ ،‬ﻭﱂ ﻳﻄﻠـﻊ‬ ‫ﻋﻠﻰ ﺃﻭﺻﺎﻓﻪ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺸﻌﺮ ﺑﺎﻫﺘﻤﺎﻡ ﳌﺎ ﳛﻴﻂ ﺑﻪ ﻭﻳﺪﺭﻛﻪ ﻛﻠﻴﹰﺎ‪.‬‬ ‫ﻭﳚﺮﻱ ﺍﻟﺸﻮﻕ ﻭﺍﻻﺷﺘﻴﺎﻕ ﻋﻠﻰ ﺷﻜﻠﲔ ﻭﻋﻠﻰ ﺻﻮﺭﺗﲔ‪:‬‬ ‫‪ -١‬ﺍﻻﺷﺘﻴﺎﻕ ﺍﳊﺎﺻﻞ ﰲ ﺃﺛﻨﺎﺀ ﺍﻻﻓﺘﺮﺍﻕ ﺑﻌﺪ ﻣﺸﺎﻫﺪﺓ ﺍﶈﺒﻮﺏ ﻭﺍﻟﻮﺻـﺎﻝ‬ ‫ﺑﻪ‪ .‬ﻓﺄﻧﲔ "ﻧﺎﻱ" ﻣﻮﻻﻧﺎ ﻭﺻﺮﻳﺮ "ﺩﻭﻻﺏ" ﻳﻮﻧﺲ ﺃﻣﺮﻩ ﻣﺎ ﳘﺎ ﺇ ﹼﻻ ﺻﺮﺍﺥ ﳌـﺎ‬ ‫ﻳﺸﻌﺮﺍﻥ ﺑﻪ ﻣﻦ ﺷﻮﻕ ﳓﻮ ﺍﻟﻮﺻﺎﻝ ﻭﺍﳌﻌﻴ‪‬ﺔ ﺍﻟﱵ ﻋﺮﻓﺎﻫﺎ ﰲ ﺍﳌﻴﺜﺎﻕ ﻣﻨـﺬ ﺍﻷﺯﻝ‬ ‫ﻭﻫﺬﺍ ﺍﻟﺼﺮﺍﺥ ﻳﺴﺘﻤﺮ ﺇﱃ ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﻋﺪﻭﻩ "ﻟﻴﻠﺔ ﺍﻟﺰﻓﺎﻑ"‪.‬‬ ‫‪ -٢‬ﺍﻟﻌﺎﺷﻖ ﺍﳌﺸﺘﺎﻕ‪ ،‬ﻳﺮﻯ ﳏﺒﻮﺑﻪ ﻭﺭﺍﺀ ﺳﺘﺎﺭ‪ ،‬ﻭﻟﻜﻦ ﻻ ﳛﻴﻂ ﺑﻪ‪ ،‬ﳛﺲ ﺑﻪ‬ ‫ﻭﻟﻜﻦ ﻻ ﻳﺪﺭﻛﻪ ﺇﺩﺭﺍﻛﹰﺎ ﺗﺎﻣﹰﺎ‪ ..‬ﻳﻐﻤﺲ ﺇﺻﺒﻌﻪ ﺑﻌﺴﻞ ﺍﻟﻌﺸﻖ ﻭﻟﻜﻦ ﻻ ﻳ‪‬ـﺴﻤﺢ‬ ‫ﻟﻪ ﲞﻄﻮﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﻴﻨﺎﺩﻱ‪" :‬ﻗﻄﺮﺓ ﻣﺎﺀ‪ ..‬ﻣﺎ ﺯﻟﺖ ﺃﲢﺮﻕ"‪ ..‬ﻭﲢﺮ‪‬ﻗﻪ ﻣﻄﻠـﻮﺏ‪،‬‬ ‫ﻭﻟﻜﻦ ﻻ ﻳﺆﺑﻪ ﺑﻌﻮﻳﻠﻪ‪..‬‬ ‫ﺴﺖ‪‬‬ ‫ﺍﻟﺮﻭﺡ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻳﻔﻮﻕ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻟﺪﻯ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹶﺃﹶﻟ ‪‬‬ ‫ِﺑ ‪‬ﺮِّﺑ ﹸﻜ ‪‬ﻢ‪) ‬ﺍﻷﻋﺮﺍﻑ‪ (١٧٢ :‬ﻗﺪ ﺷﺎﻫﺪ ﺍﶈﺒﻮﺏ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﺪ ﺫﻟـﻚ ﻓﺒﻤﻘﺘـﻀﻰ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺃﻭ ﺑﺴﺮ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺗﻘﺪ‪‬ﻡ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﹸﺃﻟﻘﻲ ﺑﻪ ﰲ‬ ‫ﺷﻮﻕ ﻭﻫﺠﺮﺍﻥ ﻣﻮﻗﺖ ﻳﻈﻞ ﻳﻬﺬﻱ ﰲ ﻋﺸﻘﻪ ﻫﺬﻳﺎﻥ ﺍﳌﺨﻤﻮﺭ ﻫﺎﺗﻔـﹰﺎ ﺑﺎﲰـﻪ‬ ‫ﺗﻌﺎﱃ ﻃﻮﺍﻝ ﻋﻤﺮﻩ‪ ،‬ﻭﳛﺘﺮﻕ ﲜﻮﻯ ﺍﻻﺷﺘﻴﺎﻕ ﺇﻟﻴﻪ ﻭﻳﻀﻄﺮﻡ‪ .‬ﻭﺍﻷﻫﻢ ﻣﻦ ﻫـﺬﺍ‪،‬‬ ‫ﻫﻮ ﺷﻮﻕ ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﲟﺎ ﻳﻮﺍﻓﻖ ﺍﺳﺘﻐﻨﺎﺀﻩ ﺍﻟﺬﺍﰐ ﲡﺎﻩ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻨــﺰﻳﻬﺔ‬ ‫‪٢٣٨‬‬


‫ﻭﺍﻟﻘﻠﻮﺏ ﺍﻟﻄﺎﻫﺮﺓ ﻭﺍﻟﻔﻄﺮ ﺍﻟﺴﻠﻴﻤﺔ‪ .‬ﻭﺭﲟﺎ ﺍﳌﻨﺒﻊ ﺍﻷﺻﻠﻲ ﻟﻼﺷﺘﻴﺎﻕ ﺍﻟﺬﻱ ﻳﺘﻮﻗﺪ‬ ‫ﻭﻳﻀﻄﺮﻡ ﰲ ﺍﻟﺼﺪﻭﺭ ﻫﻮ ﻫﺬﺍ ﺍﻟﺸﻮﻕ‪.‬‬ ‫ﺍﻟﺸﻮﻕ ﻫﻮ ﺗﻮﺟ‪‬ﻪ ﺍﳊﻮﺍﺱ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﳓﻮ ﺍﶈﺒﻮﺏ ﻣﻊ ﺍﻻﻧﻐﻼﻕ ﺍﻟﺘﺎﻡ‬ ‫ﻋﻦ ﻛﻞ ﺷﻬﻴﺔ ﺇﱃ ﻣﺎ ﺳﻮﺍﻩ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻻﺷﺘﻴﺎﻕ‪ ،‬ﻫﻮ ﻓﻴﺾ ﺍﻟﺮﻏﺒﺎﺕ ﻭﺍﻟﻄﻠﺒـﺎﺕ‬ ‫ﳓﻮﻩ‪ ..‬ﻭﻛﻼﳘﺎ ﻣﻦ ﺍﳌﻨﺎﺑﻊ ﺍﳌﻬﻤﺔ ﻹﳕﺎﺀ ﺍﻟﺮﻭﺡ‪ .‬ﻭﻛﻼﳘﺎ ﻣﺆﳌﺎﻥ ﻭﻟﻜﻦ ﻳﻮﺭﺛﺎﻥ‬ ‫ﺍﻻﻧﺸﺮﺍﺡ‪ ،‬ﻳﻀﺎﻳﻘﺎﻥ ﻭﻟﻜﻦ ﻳﻌﺪﺍﻥ ﺑﺎﻷﻣﻞ‪.‬‬ ‫ﻟﻴﺲ ﰲ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﻗﻠﻘﹰﺎ ﻭﺍﺿﻄﺮﺍﺑﹰﺎ ﳑﻦ ﳛﺘﺮﻕ ﺑﺎﻟﻌﺸﻖ ﻭﻳـﺌﻦ ﺑﺎﻟـﺸﻮﻕ‪،‬‬ ‫ﻭﻟﻜﻦ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻻ ﺃﺳﻌﺪ ﻣﻨﻪ‪ .‬ﻓﺈﻧﻪ ﺑﺘﻮﻕ ﺍﻟﻮﺻﺎﻝ ﻳـﺼﺒﺢ ﺭﻭﺣﺎﻧﻴـﺎ‬ ‫ﺑﺎﻧﺘﺸﺎﺀ ﻭﻫﻴﺠﺎﻥ ﺇﱃ ﺣﺪ ﻟﻮ ﻗﻴﻞ ﻟﻪ‪ :‬ﺍﺩﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﺭﲟﺎ ﻻ ﻳﺪﺧﻠﻬﺎ‪ .‬ﻭﻫﻮ ﳛﺘﺮﻕ‬ ‫ﻣﻦ ﻟﻮﻋﺔ ﺍﻟﻔﺮﺍﻕ ﺍﺣﺘﺮﺍﻗﹰﺎ ﻻ ﻳﻄﻔﺌﻪ ﺣﱴ ﻛﻮﺛﺮ ﺍﳉﻨﺔ‪ ،‬ﺇ ﹼﻻ ﻭﺻﺎﻝ ﺍﶈﺒﻮﺏ‪ .‬ﻭﻣﻊ‬ ‫ﻫﺬﺍ ﻻ ﻳﻨﺼﺮﻑ ﺫﻫﻨﻪ ﻗﻂ ﺇﱃ ﺍﻟﺘﺨﻠﺺ ﳑﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﻋﺬﺍﺏ ﻛﻌﺬﺍﺏ ﺟﻬﻨﻢ‪.‬‬ ‫ﺑﻞ ﻟﻮ ﺣﺎﻟﺖ ﻗﺼﻮﺭ ﺍﳉﻨﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺷﻮﻗﻪ ﻭﺍﺷﺘﻴﺎﻗﻪ ﻻﺳﺘﻐﺎﺙ ﻛﻤﺎ ﻳﺴﺘﻐﻴﺚ‬ ‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﺍﻟﺪﻧﻴﻮﻳﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻻ ﻳﺪﺭﻛﻮﻥ ﺍﻟﺸﻮﻕ ﻭﻻ ﺃﻫﻠﻪ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﺸﻮﻕ ﻛﺬﻟﻚ‬ ‫ﻳﺘﺤﲑﻭﻥ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻐﺎﻓﻠﲔ ﺍﻟﺬﻳﻦ ﺃﺿﺎﻋﻮﺍ ﺃﻧﻔـﺴﻬﻢ ﰲ ﻣﺘﺎﻫـﺎﺕ ﺍﻟـﺪﻧﻴﺎ‪،‬‬ ‫ﻭﻳﺮﺗﻌﺸﻮﻥ ﺇﺷﻔﺎﻗﹰﺎ ﻋﻠﻰ ﺣﺎﳍﻢ‪ .‬ﻓﻘﺪ "ﺃﻭﺣﻰ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺇﱃ ﺩﺍﻭﺩ ‪ :‬ﻟﻮ‬ ‫ﻳﻌﻠﻢ ﺍﳌﹸﺪﺑﺮﻭﻥ ﻋﲏ ﻛﻴﻒ ﺍﻧﺘﻈﺎﺭﻱ ﳍﻢ ﻭﺭﻓﻘﻲ ‪‬ﻢ ﻭﺷﻮﻗﻲ ﺇﱃ ﺗﺮﻙ ﻣﻌﺎﺻﻴﻬﻢ‬ ‫)‪(١‬‬ ‫ﱄ‪."..‬‬ ‫ﳌﺎﺗﻮﺍ ﺷﻮﻗﹰﺎ ﺇ ﹼ‬ ‫ﻓﻌﻨﺪﻣﺎ ﳛﻴﻂ ﺍﻟﺸﻮﻕ ﻛﺎﻟﻠﻬﺐ ﻛﻴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ ﻳﻬﺘﺎﺝ ﺍﻟﻌﺎﺷﻖ ﲟـﺸﺎﻋﺮ‬ ‫‪ (١‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٤٩٥‬‬

‫‪٢٣٩‬‬


‫ﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﻠﺬﺓ ﻭﻳﺼﺮﺥ‪:‬‬ ‫ﺠ ﹾﻔ ِﻦ ﻭ‪‬ﺍﹾﻟ ‪‬ﻮ ‪‬ﺳ ِﻦ‬ ‫ﻕ ﹶﻓ ‪‬ﺮﹶﻗِﻨﻲ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﹾﻟ ‪‬‬ ‫ﻕ ﹶﺃ ‪‬ﺣ ‪‬ﺮﹶﻗِﻨﻲ ﺍﹶﻟﺸ‪ ‬ﻮ ‪‬‬ ‫ﻕ ‪‬ﺣ‪‬ﻴ ‪‬ﺮِﻧﻲ‪ ،‬ﹶﺍﻟﺸ‪ ‬ﻮ ‪‬‬ ‫ﺍﹶﻟﺸ‪ ‬ﻮ ‪‬‬ ‫ﺸِﻨﻲ‬ ‫ﻕ ﹶﺃ ‪‬ﺩ ‪‬ﻫ ‪‬‬ ‫ﻕ ﹶﺃ ﹾﻗﹶﻠ ﹶﻘِﻨﻲ ﺍﹶﻟﺸ‪ ‬ﻮ ‪‬‬ ‫ﺸـ ‪‬ﻮ ‪‬‬ ‫ﻕ ﹶﺃ ﹾﻏ ‪‬ﺮﹶﻗِﻨﻲ ﹶﺍﻟ ‪‬‬ ‫ﻕ ﹶﻗﺮ‪‬ﺑِﻨ ‪‬ﻲ ﺍﻟﺸ‪ ‬ﻮ ‪‬‬ ‫ﺸـ ‪‬ﻮ ‪‬‬ ‫ﺍﹶﻟ ‪‬‬ ‫ﻭﺃﺣﻴﺎﻧﹰﺎ ﻳﻨﻌﻜﺲ ﺍﻧﻔﻌﺎﻝ ﺍﻟﺮﻭﺡ ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﺒﺪﻥ‪ ،‬ﻓﻴﺪﻓﻌـﻪ ﺇﱃ ﺍﻟـﺮﻗﺺ‪،‬‬ ‫ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﺴﻤﺎﻉ‪ .‬ﻓﻔﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻒ ﻳﻌ ‪‬ﺪ ﺍﻟﻌﺎﺷﻖ ﻣﻌﺬﻭﺭﹰﺍ ﻟﻐﻠﺒﺔ ﺍﳊﺎﻝ ﻋﻠﻰ‬ ‫ﺇﺭﺍﺩﺗﻪ‪.‬‬ ‫ﹶﻓ ﹸﻘ ﹾﻞ ِﻟﻠﱠ ِﺬﻱ ‪‬ﻳ‪‬ﻨ ‪‬ﻬﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟ ‪‬ﻮ ‪‬ﺟ ِﺪ ﹶﺃ ‪‬ﻫﹶﻠﻪ‪‬‬

‫ﺏ ﺍﹾﻟ ‪‬ﻬ ‪‬ﻮﻯ ‪‬ﺩ ‪‬ﻋﻨ‪‬ﺎ!‬ ‫ﻕ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﺷﺮ‪‬ﺍ ‪‬‬ ‫ِﺇﺫﹶﺍ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹸﺬ ‪‬‬

‫ﺡ ﻳ‪‬ﺎ ﺟ‪‬ﺎ ِﻫ ﹶﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌ‪‬ﻨﻰ!‬ ‫ﺖ ﹾﺍ َﻷ ‪‬ﺷﺒ‪‬ﺎ ‪‬‬ ‫ﺼ ِ‬ ‫ﺡ ‪‬ﺷ ‪‬ﻮﻗﹰﺎ ِﺇﻟﹶﻰ ﺍﻟِّﻠﻘﹶﺎ ِﺀ ‪‬ﺗ ‪‬ﺮﻗﱠ ‪‬‬ ‫ﺕ ﹾﺍ َﻷ ‪‬ﺭﻭ‪‬ﺍ ‪‬‬ ‫ِﺇﺫﹶﺍ ﺍﻫ‪‬ﺘ ‪‬ﺰ ِ‬ ‫ﻕ ﹸﻗ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺣ ‪‬ﺪ ﻗﹶﺎِﺋﻤ‪‬ﺎ‬ ‫ﻱ ﺍﹾﻟ ‪‬ﻌﺸ‪‬ﺎ ِ‬ ‫ﹶﻓﻴ‪‬ﺎ ﺣ‪‬ﺎ ِﺩ ‪‬‬

‫ﺐ ‪‬ﻭ ‪‬ﺭ ِّﻭ ‪‬ﺣﻨ‪‬ﺎ!‬ ‫ﺤﺒِﻴ ِ‬ ‫‪‬ﻭ ‪‬ﺯ ‪‬ﻣ ِﺰ ‪‬ﻡ ﹶﻟﻨ‪‬ﺎ ﺑِﺎ ‪‬ﺳ ِﻢ ﺍﹾﻟ ‪‬‬

‫ﻭﺍﻟﺸﻮﻕ ﰲ ﻃﺮﻳﻖ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻔﻘﺮ ﻫﻮ ﻋﺪﻡ ﺍﻟﻔﺘـﻮﺭ ﰲ ﺧﺪﻣـﺔ ﺍﻻﳝـﺎﻥ‬ ‫ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﻴﺄﺱ ﺣﱴ ﻟﻮ ﺗﻌﺮﺽ ﳌﺎ ﻳﺒﺪﻭ ﺃﺳـﻮﺃ ﺍﳌﻮﺍﻗـﻒ‬ ‫ﻭﺃﻗﺒﺤﻬﺎ‪ ،‬ﺇﺫ ﳝﺘﻌﺾ ﻭﳛﺰﻥ ﻭﻟﻜﻦ ﲟﻼﺣﻈﺔ‪" :‬ﻟﻌﻞ ﻟﻠﺤﻖ ﺳﺒﺤﺎﻧﻪ ﺃﺛﺮ ﺭﲪﺔ ﰲ‬ ‫ﻫﺬﺍ"‪ ،‬ﻳﻨﺘﻈﺮ ﺑﺄﻣﻞ ﻭﺑﺜﻘﺔ ﻣﻄﻠﻘﺔ ﺑﺎﷲ‪ .‬ﻫﺬﺍ ﺍﻟﺸﻮﻕ ﻫﻮ ﺃﺣﺪ ﺍﻷﺑﻌـﺎﺩ ﺍﻷﺭﺑﻌـﺔ‬ ‫ﻭﺍﻷﻋﻤﺎﻕ ﺍﻷﺭﺑﻌﺔ ﻷﺭﺑﺎﺏ ﺗﻠﻚ ﺍﳋﺪﻣﺔ ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺇﻧ‪‬ﺎ ﻧﺴﺄﻟﻚ ﺷﻮﻗﹰﺎ ﺇﱃ ﻟﻘﺎﺋﻚ‪.‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺳﻴﺪ ﺍﳌﺸﺘﺎﻗﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪٢٤٠‬‬


‫א‪‬א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﳉﺬﺑﺔ ﻫﻲ ﺍﳉﻠﺐ ﻭﺷ ‪‬ﺪ ﺍﻟﺸﻲﺀ ﺇﱃ ﻏﲑﻩ‪ ،‬ﺍﻟﻐﻴﺒﺔ ﻋﻦ ﺍﻟـﻨﻔﺲ ﻭﺍﻟﻨـﺸﻮﺓ‬ ‫ﺍﻟﺮﻭﺣﻴﺔ‪ .‬ﻭﰲ ﺍﺻﻄﻼﺡ ﺍﻟﺘﺼﻮﻑ‪ :‬ﺃﺧﺬ ﺍﷲ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﺣـﻀﺮﺗﻪ‪ ،‬ﻭﺣـﺎﻝ‬ ‫ﺍﻟﻮﺟﺪ ﺍﻟﻨﺎﺷﺊ ﻣﻨﻪ‪ ،‬ﻭﺍﺗﺼﺎﻑ ﺍﻟﺴﺎﻟﻚ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻹﳍﻴـﺔ ‪ -‬ﺃﻱ ﺑـﺎﻷﺧﻼﻕ‬ ‫ﺍﻹﳍﻴﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪ -‬ﻣﻨﺴﻠﺨﹰﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺇﺩﺭﺍﻛﻪ ﺍﻟﻮﺣﺪﺓ ﻣـﻦ ﻭﺭﺍﺀ‬ ‫ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﳉﻼﻟﻴﺔ ﻭﺍﺳﺘﺸﻌﺎﺭﻫﺎ ﺃﻭ ﻣﺸﺎﻫﺪ‪‬ﺎ‪ ،‬ﲝﻴـﺚ ﺇﻥ ﺍﻟـﺮﻭﺡ ﺍﻟﻄـﺎﻫﺮ‬ ‫ﻭﺍﳌﺴﺘﻌﺪ ﻟﻴﻌﻜﺲ ﻫﺬﻩ ﺍﻟﺘﺠﻠﻴﺎﺕ ﻳﻠﻘﻲ ﺑﻨﻔﺴﻪ ﰲ ﺧﻀﻢ ﺍﻷﻣﻮﺍﺝ ﺍﻟﻌﺎﺗﻴﺔ ﺍﻵﺗﻴﺔ‬ ‫ﻣﻦ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﺑﺎﺳﺘﺴﻼﻡ ﻋﻤﻴﻖ ﺩﻭﻥ ﺧﻮﻑ ﻭﻻ ﻭﺟﻞ ﻭﻻ ﻗﻠﻖ ﻭﻻ ﺍﺿـﻄﺮﺍﺏ‬ ‫ﻛﺎﻟﺴﺎﺑﺢ ﺍﳉﻴﺪ ﺍﳌﺘﻤﺮﺱ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﻳﺴﺒﺢ ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ ﰲ ﺷﻮﻕ ﻭﻃﺮﺏ‪.‬‬ ‫ﺇﻥ ﻛﺎﻧﺖ ﺍﳉﺬﺑﺔ ﺟﻠﺒﹰﺎ ﻣﺮﺗﺒﻄﹰﺎ ﺑﺬﺍﺕ ﺍﻹﻧﺴﺎﻥ ﻭﺷﺪﹰﺍ ﻟﻠﺴﺎﻟﻚ ﺑﻘﻮﺓ ﻗﺪﺳﻴﺔ‬ ‫ﺇﱃ ﺍﳌﺮﻛﺰ ﳓﻮ ﻏﺎﻳﺔ ﺧ‪‬ﻠﻘﻪ ﻭﺍﻷﻓﻖ ﺍﻟﺬﻱ ﺗﺸﲑ ﺇﻟﻴﻪ ﺑﻮﺻﻠﺔ ﻣﺎﻫﻴﺘﻪ‪ ،‬ﻓﺎﻻﳒـﺬﺍﺏ‬ ‫ﻫﻮ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺮﻭﺡ ﳍﺬﻩ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻮﺍﺭﺩﺓ‪ ،‬ﻃﻮﻋﹰﺎ ﺩﻭﻥ ﻣﻘﺎﻭﻣﺔ ﺑﻘﻮﻟﻪ‪ " :‬ﹶﺃ‪‬ﺗ‪‬ﻴﻨ‪‬ـﺎ‬ ‫ﲔ"‪.‬‬ ‫ﻃﹶﺎِﺋ ِﻌ ‪‬‬ ‫ﺍﳉﺬﺑﺔ‪ ،‬ﻣﻮﻫﺒﺔ ﻋﻈﻤﻰ ﻭﺣﻈﻮﺓ ﻛﱪﻯ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗ‪‬ﻜﺘﺴﺐ ﺑﺎﻷﺳـﺒﺎﺏ‬ ‫ﺍﻟﻌﺎﺩﻳﺔ‪ .‬ﻭﺍﻟﺴﺒﺐ ﺍﻟﻮﺣﻴﺪ ﳍﺬﻩ ﺍﳊﻈﻮﺓ ﻫﻮ ﺟﱪ ﻣﻘﺪﺱ ﻭﺍﺧﺘﻴﺎﺭ ﻣﺒﺠ‪‬ﻞ‪ .‬ﺃﺟﻞ‪،‬‬ ‫ﺇﻥ ﺍﻻﺳﺘﻌﺪﺍﺩ ﰲ ﺍﻟﺮﻭﺡ ﻭﺍﻟﺼﻔﺎﺀ ﰲ ﺍﻟﻘﻠﺐ ﺍﻟﻠﺬﻳﻦ ﳛﺘﻀﻨﺎﻥ ﺍﳉﺬﺑﺔ‪ ،‬ﻭﻛـﺬﺍ‬ ‫‪٢٤١‬‬


‫ﺗﺸﺮﻳﻒ ﻫﺬﻩ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨـﺰﻳﻬﺔ ﺍﳌﺸﺘﺎﻗﺔ ﻟﻠﻤﻌﺎﱄ ﲟﻮﻫﺒﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﻛﻼﳘﺎ ﻳﻌـﻮﺩﺍﻥ‬ ‫ﻀﻞﹸ ﺍ ِ‬ ‫ﻚ ﹶﻓ ‪‬‬ ‫ﻟﻠﺤﻖ ﺗﻌﺎﱃ‪  .‬ﹶﺫِﻟ ‪‬‬ ‫ﷲ ‪‬ﻳ ‪‬ﺆﺗِﻴ ِﻪ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎﺀ‪) ‬ﺍﳊﺪﻳﺪ‪ .(٢١:‬ﻧﻌﻢ‪ ،‬ﺍﻟﻔﻀﻞ ﻣﻨﻪ‬ ‫ﻓﻬﻮ ﺍﻟﺬﻱ ﻳ‪‬ﺪﺧﻞ ﺃﺟﺰﺍﺀ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻌﻈﻴﻢ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺷـﺆﻭﻥ ﰲ ﺁﻥ ﺳـﻴﺎﻝ‪..‬‬ ‫ﻓﻴﻤﻨﺢ ﺍﳋﻄﻮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺑﻠﻮﻍ ﺍﳉﻨﺎﻥ‪ ..‬ﻭﻳﻬﺐ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻮﺍﺣـﺪﺓ‬ ‫ﻗﺎﺑﻠﻴﺔ ﺗ‪‬ﺤ ِﻮّﻝ ﺍﻟﻔﺤ ‪‬ﻢ ﻣﺎﺳﹰﺎ‪.‬‬ ‫ﺇﻥ ﻣﺎ ﻳﺒﺪﻭ ﻗﻄﻌﻪ ﳏﺎ ﹰﻻ ﺑﺈﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳌﺴﺎﻓﺎﺕ ﺍﻟﻄﻮﻳﻠﺔ ﺟﺪﹰﺍ ﻭﺍﳌﺮﺗﻔﻌﺎﺕ‬ ‫ﺍﻟﺸﺎﻫﻘﺔ ﻳﺘﺤﻘﻖ ﲜﺬﺏ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺭﻓﻌﻪ‪ ،‬ﲝﻤﻠﺔ ﻭﺍﺣﺪﺓ ﻭﺑﻨﻔﺤـﺔ ﻭﺍﺣـﺪﺓ‪،‬‬ ‫ﺕ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‬ ‫ﻛﺎﳌﻌﺮﺍﺝ‪ .‬ﻭﻗﺪ ﻗﻴﻞ ﺇﺷﺎﺭﺓ ﺇﱃ ﻫﺬﺍ‪ ،‬ﻛﻼﻡ ﻃﻴﺐ ﻫﻮ‪ ) :‬ﺟ ﹾﺬ‪‬ﺑ ﹲﺔ ِﻣ ‪‬ﻦ ‪‬ﺟ ﹶﺬﺑ‪‬ﺎ ِ‬ ‫‪‬ﺗﻮ‪‬ﺍ ِﺯﻱ ‪‬ﻋ ‪‬ﻤ ﹶﻞ ﺍﻟﺜﱠ ﹶﻘﹶﻠ‪‬ﻴ ِﻦ(‪ (١)،‬ﺃﻱ ﺍﻟﻘﺮﺏ ﺍﳊﺎﺻﻞ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺜﻘﻠﲔ‪.‬‬ ‫ﻓﺎﳌﻨﺠﺬﺑﻮﻥ ﲜﺎﺫﺑﺔ ﺍﳊﻖ‪ ،‬ﻳﺪﺭﻛﻮﻥ ﰲ ﺃﺭﻭﺍﺣﻬﻢ‪ ،‬ﺃﺳﺮﺍﺭ ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻳ‪‬ﻄﻠﻖ ﻋﻠﻰ ﻣﺸﺮ‪‬ﻢ "ﺍﳌﺸﺮﺏ ﺍﻷﻭﻳﺴﻲ"‪ ..‬ﺣﻴـﺚ ﺇﻥ ﲨﻴـﻊ‬ ‫ﻣﺸﺎﻋﺮ ﻫﺆﻻﺀ ﻭﺗﻔﻜﺮﻫﻢ ﻭﺣﻮﺍﺳﻬﻢ ﻭﺳﻠﻮﻛﻬﻢ ‪ -‬ﺑﻔﻀﻞ ﺍﳒـﺬﺍ‪‬ﻢ ﺑﺘﻠـﻚ‬ ‫ﺍﳉﺬﺑﺔ ﺍﳌﻘﺪﺳﺔ ‪ -‬ﲤﻀﻰ ﺩﺍﺋﻤﹰﺎ ﰲ ﺍﺳﺘﻐﺮﺍﻕ ﻭﺣﲑﺓ‪.‬‬ ‫ﻭﺗﺘﺸﻜﻞ ﺃﺣﻴﺎﻧﹰﺎ "ﺩﺍﺋﺮﺓ ﺻﺎﳊﺔ" ﻛـ"ﺍﻟﺪﻭﺭ" ﺑـﲔ ﺍﳉﺬﺑـﺔ ﻭﺍﻟﺮﻳﺎﺿـﺔ‬ ‫ﻭﺍﻟﻌﺒﺎﺩﺓ‪ .‬ﻓﺴﺎﻟﻚ ﺍﳊﻖ ﻳﻜﺮ‪‬ﻡ ﺑﺎﳉﺬﺑﺔ ﲟﻘﺪﺍﺭ ﻋﺒﺎﺩﺗﻪ ﻭﺭﻳﺎﺿﺘﻪ‪ ،‬ﻭﲟﻘﺪﺍﺭ ﺟﺬﺑﺘﻪ‬ ‫ﻳﻨﻘﻄﻊ ﺇﱃ ﺍﻟﺮﻳﺎﺿﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ .‬ﻭﻃﺎﳌﺎ ﺍﳊﺮﻛﺔ ﻫﻲ ﻭﻓﻖ ﻣﺎ ﺗﺸﲑ ﺇﻟﻴﻪ ﺇﺑﺮﺓ ﺍﳌﻮﺍﺯﻳﻦ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻳﺴﺘﻤﺮ ﻫﺬﺍ ﺍﻟﺘﻌﺎﻣﻞ ﻭﻫﺬﺍ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﻮﻟﻮﺩ‪ .‬ﻭﲞﻼﻓـﻪ ﺃﻱ ﲟﻘـﺪﺍﺭ‬ ‫ﺍﺑﺘﻌﺎﺩﻩ ﻋﻦ ﺍﻹﻗﻠﻴﻢ ﺍﻟﻨﻮﺭﺍﱐ ﳌﺸﻜﺎﺓ ﳏﻤﺪ ﻋﻠﻴﻪ ﺃﻛﻤﻞ ﺍﻟﺘﺤﺎﻳﺎ‪ ،‬ﳚﺎﺑﻪ ﲝـﺎﻻﺕ‬ ‫ﻇﻠﻤﺎﻧﻴﺔ ﰲ "ﺩﻭﺍﺋﺮ ﻓﺎﺳﺪﺓ"‪ ،‬ﻣﻦ ﺑﺮﻭﺯ ﺍﻟﺘﺒﺎﺳﺎﺕ ﻣﺘﻨﻮﻋﺔ ﻭ ﻇﻬﻮﺭ ﺃﺷﻜﺎﻝ ﻣﻦ‬ ‫‪ (١‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪.٣٩٧/١‬‬

‫‪٢٤٢‬‬


‫ﺍﻹﳘﺎﻝ ﻭﺍﻟﻼﻣﺒﺎﻻﺓ ﻭﺍﻻﺳﺘﺨﻔﺎﻑ ﲟﻮﺍﺯﻳﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫ﺍﳉﺬﺑﺔ ﺍﺳﺘﻌﺪﺍﺩ ﻭﻣﻮﻫﺒﺔ ﺃﻭﱃ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ .‬ﻓﻠﻮ ﱂ ﻳﻜﻦ ﻋﻄﺎﺀ ﺍﷲ ﺍﳉﱪﻱ‬ ‫ﺍﻷﻭﻝ ﻫﺬﺍ‪ ،‬ﳌﺎ ﻛﺴﺐ ﺳﺎﻟﻚ ﺍﳊﻖ ﺍﳉﺬﺑﺔ ﻭﻻ ﺍﻻﳒﺬﺍﺏ ﲟﺠـﺮﺩ ﺍﻟﺮﻳﺎﺿـﺔ‬ ‫ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺘﺰﻛﻴﺔ‪ ،‬ﻭﳌﺎ ﺷﺎﻫﺪ ﻭﻻ ﺃﺩﺭﻙ ﲤﻮﺟﺎﺕ ﺍﳉﺬﺏ ﻭﺍﻻﳒﺬﺍﺏ ﻋﻠـﻰ‬ ‫ﻭﺟﻪ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳊﺎﺻﻠﺔ ﺑﺎﻟﻨﻮﺭ ﺍﳌﺘﺮﺷﺢ ﻣﻦ ﺍﺳﻢ ﺍﷲ "ﺍﻟﻮﺩﻭﺩ"‪ .‬ﻓﻤﺜﻠﻤﺎ ﻻ ﻳﺼﺢ‬ ‫ﺇﻃﻼﻕ "ﻻ ﺷﻲﺀ" ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺴﺎﻟﻚ‪ ،‬ﻣﻦ ﺍﻟﺼﻌﻮﺑﺔ ﺇﻃﻼﻕ ﺃﻧﻪ "ﺷـﻲﺀ ﺫﻭ‬ ‫ﻗﻴﻤﺔ" ﺃﻳﻀﹰﺎ‪.‬‬ ‫ﻣﺎ ﺣﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﻌﻲ ﺇﻥ ﱂ ﺗﻜﻦ ﺟﺬﺑﺔ ﺍﻟﻌﺸﻖ‬ ‫ﻣﺎ ﺣﻴﻠﺔ ﺍﻟﺸﻴﺦ ﻣﻌﻲ ﺇﻥ ﱂ ﻳﺮﺩ ﺍﻹﳍﺎﻡ ﻣﻦ ﺍﳊﻖ‬ ‫)ﻳﻮﻧﺲ(‬ ‫ﺍﳉﺬﺑﺔ ﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺃﺣﻴﺎﻧﹰﺎ ﻣﺴﺘﻐﺮﻗﹰﺎ ﰲ ﳏﻴﻂ ﺍﻟﻔﻴﺾ ﺍﻹﳍﻲ‪ ،‬ﻗـﺪ ﺩﻓـﻦ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﱮ ﻭﻋﻼﻗﺘﻪ ‪‬ﻤﺎ ﰲ ﻧﺴﻴﺎﻥ ﻋﺠﻴﺐ ﺣﱴ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﻯ ﻏـﲑ‬ ‫ﲡﻠﻴﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻳﻘﻮﻝ "ﻣﻌﻠﻢ ﻧﺎﺟﻲ"‪:‬‬ ‫ﺟﺬﺑﺔ ﺃﹸﻋﻄﻴﺘﻬﺎ ﻛﺄ‪‬ﺎ ﻫﺪﻳﺮ ﺍﻟﺒﺤﺮ‬ ‫ﺣﱴ ﻇﻨﻨﺖ ﺧﻴﺎﱄ ﲝﺮ ﺍﻟﻔﻴﺾ ﺍﻹﳍﻲ‬ ‫ﻳﻘﻮﻝ ﻫﺬﺍ ﻭﻳﺮﻯ ﻧﻔﺴﻪ ﻭﺍﻷﺷﻴﺎﺀ ﲨﻴﻌﻬﺎ ﻣﺜﻠﻪ ﰲ ﻧﺸﻮﺓ ﺳـﻜﺮﻯ ﲜـﺬﺏ‬ ‫ﺫﻟﻚ ﺍﳉ ﹼﺬﺍﺏ ﺍﳌﻘﺪﺱ‪.‬‬ ‫ﻧﻌﻢ‪" ،‬ﺇﻥ ﻛﻞ ﺍﻟﻨﺎﺱ ﻭﻛﻞ ﺷﻲﺀ ﻧﺸﻮﺍﻥ ﲜﺬﺑﺔ ﺍﶈﺒﺔ ﺍﻹﳍﻴـﺔ ﻭﺑـﺸﺮﺍﺏ‬ ‫ﺍﶈﺒﺔ‪ ..‬ﻓﺎﻟﻔﻠﻚ ﻧﺸﻮﺍﻥ‪ ،‬ﻭﺍﳌﻠﻚ ﻧﺸﻮﺍﻥ‪ ،‬ﻭﺍﻟﻨﺠـﻮﻡ ﻧـﺸﺎﻭﻯ‪ ،‬ﻭﺍﻟـﺴﻤﻮﺍﺕ‬ ‫‪٢٤٣‬‬


‫ﻧﺸﺎﻭﻯ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻧﺸﻮﻯ‪ ،‬ﻭﺍﻟﻘﻤﺮ ﻧﺸﻮﺍﻥ‪ ،‬ﻭﺍﻷﺭﺽ ﻧـﺸﻮﻯ‪ ،‬ﻭﺍﻟﻌﻨﺎﺻـﺮ‬ ‫ﻧﺸﺎﻭﻯ‪ ،‬ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﻧﺸﻮﻯ‪ ،‬ﻭﺍﻟﺸﺠﺮ ﻧﺸﻮﻯ‪ ،‬ﻭﺍﻟﺒﺸﺮ ﻧﺸﻮﺍﻥ‪ ،‬ﻭﺍﻷﺣﻴﺎﺀ ﻛﻠﻬﺎ‬ ‫)‪(١‬‬ ‫ﲨﻴﻌﺎ ﻧﺸﺎﻭﻯ"‪.‬‬ ‫ﻭﺍﳉﺬﺑﺔ ﻋﻠﻰ ﻧﻮﻋﲔ‪:‬‬ ‫ﺐ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻳﺘﻠﺬﺫ ﺑﻠـﺬﺓ ﻏـﺎﻣﺮﺓ‬ ‫‪ -١‬ﺧﻔﻴﺔ‪ :‬ﻭﻫﻲ ﺃﻥ ﺍ‪‬ﺬﻭﺏ ﳛ ‪‬‬ ‫ﻭﻫﻮ ﻳﺄﲤﺮ ﺑﺄﻭﺍﻣﺮﻩ‪ ،‬ﻭﻳﺸﻌﺮ ﺩﻭﻣﹰﺎ ﺃﻧﻪ ﻳﻨﺠﺬﺏ ﻟﻴﻐﺘﺮﻑ ﻣـﻦ ﺃﻋﻤـﻖ ﻣﻨـﺎﺑﻊ‬ ‫ﺍﻟﻠﺬﺍﺫﺍﺕ‪.‬‬ ‫‪ -٢‬ﺟﻠﻴ‪‬ﺔ‪ :‬ﻭﻫﻲ ﺃﻥ ﺍ‪‬ﺬﻭﺏ ﰲ ﻛﻞ ﺁﻥ ﻳﻨﺒﺴﻂ ﺃﻛﺜﺮ ﻭﻳﺘﺴﻊ‪ ،‬ﻭﻳﻜﺴﺐ ﺣﺎ ﹰﻻ‬ ‫ﺃﻛﺜﺮ ﺳﺤﺮﹰﺍ‪ .‬ﻭﻳﺸﻌﺮ ﺑﺈﺩﺭﺍﻙ ﻋﻤﻴﻖ ﻭﺣﺪﺱ ﻣﺒﺼﺮ ﺃﻧﻪ ﻣﻨﺠﺬﺏ ﲜـﺬﺏ ﺫﻟـﻚ‬ ‫ﺍﳉﺎﺫﺏ ﺍﳌﻄﻠﻖ ﺇﱃ ﺩﻧﻴﺎ ﺫﺍﺕ ﺃﺳﺮﺍﺭ ﺗﻔﻮﺡ ﺑﻌﻄﺮ ﺍﻷﻧﺲ ﻭﺍﳊﻀﻮﺭ ﻭﺍﻻﻃﻤﺌﻨـﺎﻥ‪،‬‬ ‫ﻭﻫﻜﺬﺍ ﻳﻔﲏ ﻋﻤﺮﻩ ﳎﺬﻭﺑﹰﺎ‪ .‬ﻓﺎﻟﺬﻳﻦ ﳚﻬﻠﻮﻥ ﺍﳊﺎﻝ‪ ،‬ﻳﺮﻭﻥ ﻣﻨﻪ ﺗﻠﻮﻧﺎﺕ ﰲ ﺣﻴﺎﺗـﻪ‬ ‫ﻓﻴﻈﻨﻮﻧﻪ ﳎﻨﻮﻧﹰﺎ ﺩﻭﻥ ﺷﻚ‪ .‬ﻭﻟﻠﺘﻌﺒﲑ ﻋﻦ ﻫﺬﺍ ﺍﳊﺎﻝ ﻭﻫﺬﺍ ﺍﻻﻟﺘﺒﺎﺱ ﻟﻠﺴـﻴﺪ ﻋﺒـﺪ‬ ‫ﺍﻟﻌﺰﻳـﺰ ﳎﺪﻱ ﺷـﻌﺮ ﻏﺰﱄ ﺃﺭﺩﻓﻪ ﲜﻨﻮﻥ ﻭﻫـﻮ ﺫﻭ ﻣﻐﺰﻯ ﻋﻤﻴﻖ‪:‬‬ ‫"ﺟﻨﻮﻥ ‪‬ﺳﻤ‪‬ﻮﻩ ﺟﺬﺑﺔ ﺑﻞ ﻫﻮ ﻓﻮﺯ ﻣﺄﻣﻮﻥ‪ ،‬ﻓﻤﻦ ﻫﺎ ﻫﻨﺎ ﺗﻌﺘﻠﻰ ﺍﻟﻘﻤﻢ ﺃﺳﺮﺍﺭ‬ ‫ﺍﳉﻨﻮﻥ"‪.‬‬ ‫ﻧﻌﻢ ﺇﻥ ﻟﻠﺠﺬﺑﺔ ﺟﻮﺍﻧﺐ ﺷﺒﻴﻬﺔ ﺑﺎﳉﻨﻮﻥ ﻇﺎﻫﺮﺍﹰ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﻓﻬﻤﺎ ﺷﻴﺌﺎﻥ ﰲ‬ ‫ﻏﺎﻳﺔ ﺍﻻﺧﺘﻼﻑ‪ .‬ﻓﺈﺩﺭﺍﻙ ﺍ‪‬ﺬﻭﺏ ﺑﺘﺤﻮﻟﻪ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ﺑﺘﺠﻠﻴﺎﺕ ﺍﳉﺬﺑﺔ‪،‬‬ ‫ﺇﻣﺎ ﺃﻧﻪ ﻳﺰ ﹼﻝ ﺇﱃ ﻣﺎ ﺩﻭﻥ ﺇﺩﺭﺍﻙ ﺍﻟﺒﺸﺮ ﺍﻻﻋﺘﻴﺎﺩﻱ ﻭﻳﻬﻮﻱ‪ ،‬ﺣﻴﺚ ﻳﺒﺪﺃ ﻇﻬـﻮﺭ‬ ‫ﺣﺎﻻﺕ ﻻ ﺗﻨﺴﺠﻢ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ ﻭﺍﻟﻌﻘﻞ ﺍﻟﻘﻮﱘ ﻭﺍﳊﺲ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﺃﻭ ﻳﺮﺗﻔـﻊ‬ ‫‪ (١‬ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ ،‬ﺍﳌﻮﻗﻒ ﺍﻟﺜﺎﱐ‪ ،‬ﺍﻟﺮﻣﺰ ﺍﻟﺮﺍﺑﻊ ﻟﺒﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻲ‪.‬‬

‫‪٢٤٤‬‬


‫ﻣﺘﺠﺎﻭﺯﹰﺍ ﺍﳌﺴﺘﻮﻯ ﺍﻻﻋﺘﻴﺎﺩﻱ ﻟﻠﻨﺎﺱ‪ ،‬ﻓﻴﺒﻠﻎ ﺫﺭﻭ ﹰﺓ ﺗﻔﻮﻕ ﻣﺴﺘﻮﻯ ﺍﻟﺒﺸﺮ‪ ،‬ﲝﻴﺚ‬ ‫ﻼ ﻣﺸﻌﻞ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬـﺮﺓ‬ ‫ﺇﻧﻪ ﻟﺪﻯ ﺳﻴﺎﺣﺘﻪ ﺇﱃ ﻣﺎ ﺑﻌﺪﻫﺎ ﻳﻄﲑ ﺇﱃ ﺍﳋﻠﻮﺩ ﺣﺎﻣ ﹰ‬ ‫ﻣﺘﻘﺪﻣﹰﺎ ﺍﳊﺲ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﻟﻜﻦ ﻳﻈﻨﻪ ﺍﳌﺸﺎﻫﺪﻭﻥ ﳎﻨﻮﻧﹰﺎ‪.‬‬ ‫ﻫﻴﻬﺎﺕ! ﺃﻳﻦ ﺍﳉﻨﻮﻥ ﺍﻟﺬﻱ ﻫﻮ ﺳﻘﻮﻁ ﲢﺖ ﻣﺴﺘﻮﻯ ﺍﻟﻌﻘﻞ ﻭﺃﻳﻦ ﺍﻟـﺴﲑ‬ ‫ﻗﺪﻣﹰﺎ ﺃﻣﺎﻡ ﺍﻟﻌﻘﻞ ﻭﺍﳊﺲ ﺑﺮﻓﺎﻗﺔ ﺍﻟﺘﻮﻓﻴﻖ ﺍﻹﳍﻲ‪.‬‬ ‫ﺕ ﺭﲪﺘﻚ ﻭﻋﺰﺍﺋ ‪‬ﻢ ﻣﻐﻔﺮﺗﻚ ﻭﺍﻟﺴﻼﻣ ﹶﺔ‬ ‫ﺍﻟﹼﻠﻬﻢ ﺇﻧ‪‬ﺎ ﻧﺴﺄﻟﻚ ﻣﻮ ِﺟﺒﺎ ِ‬ ‫ﻣﻦ ﻛﻞ ﺇﰒ ﻭﺍﻟﻐﻨﻴﻤ ﹶﺔ ﻣﻦ ﻛﻞ ﺑ ٍّﺮ ﻭﺍﻟﻔﻮ ‪‬ﺯ ﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻭﺻ ِّﻞ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﺳﻴﺪ ﺍﻷﺑﺮﺍﺭ ﻭﺍﻷﺧﻴﺎﺭ‪.‬‬

‫‪٢٤٥‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺇﻥ ﺳﺎﻟﻚ ﺍﳊﻖ ﺍﻟﺬﻱ ﳚﻮﻝ ﰲ ﻭﺩﻳﺎﻥ ﺍﻟﻌﺸﻖ ﻭﺍﻟﺸﻮﻕ‪ ،‬ﳛﺘﺮﻕ ﺃﺣﻴﺎﻧﹰﺎ ﺑﻨـﺎﺭ‬ ‫ﺍﻟﻌﺸﻖ‪ ،‬ﻭﺃﺧﺮﻯ ﻳﺸﺮﺏ ﻣﺎ ﻳﻘﺪﻣﻪ ﺍﳊﺒﻴﺐ ﻣﻦ ﺷﺮﺍﺏ ﺍﳋﻠﻮﺩ ﻓﻴﻨﻔﻌـﻞ ﺑﺎﻟـﺸﻮﻕ‬ ‫ﻼ‪" :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻗﻲ ﺍﺳﻘﲏ ﻣﺎ ًﺀ ﻗﺪ ﺍﺣﺘﺮﻗـﺖ‬ ‫ﻭﺍﻟﻄﺮﺏ‪ .‬ﻓﻌﻨﺪﻣﺎ ﻳﺴﻴﺢ ﳏﺘﺮﻗﹰﺎ ﻳﺌﻦ ﻗﺎﺋ ﹰ‬ ‫ﻼ‪" :‬ﻟﻘﺪ‬ ‫ﺑﻨﺎﺭ ﺍﻟﻌﺸﻖ"‪ ،‬ﻭﺣﻴﻨﻤﺎ ﻳﺮﻧﻮ ﺑﺎﺷﺘﻴﺎﻕ ﺇﱃ ﺑﺎﺏ ﺍﳊﺒﻴﺐ ﺍﳌﻨﻔﺮﺝ ﻳﻘﻮﻝ ﻣﺘﻮﺳ ﹰ‬ ‫ﻏﻤﺴﺖ ﺇﺻﺒﻌﻲ ﺑﻌﺴﻞ ﺍﻟﻌﺸﻖ ﻓﺎﺳﻘﲏ ﻣﺎ ًﺀ" ﻭﻳﻄﻠﺐ ﺍﳌﺰﻳﺪ‪.‬‬ ‫ﻭﻃﺎﳌﺎ ﺑﻘﻲ ﰲ ﺍﻟﺴﺎﻟﻚ‪ ،‬ﺍﻟﺘﻔﻜﺮ ﰲ ﺍﻟﺴﻔﺮ‪ ،‬ﺍﻟﻘﻠﻖ ﻋﻠـﻰ ﺍﻟـﺪﻧﻴﺎ‪ ،‬ﻣﺮﺍﻗﺒـﺔ‬ ‫ﺍﳌﺴﺎﻓﺎﺕ‪ ،‬ﺃﻭ ﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ ،‬ﳊﲔ ﲡﺎﻭﺯ ﺍﻟﺴﺎﻟﻚ ﲡﻠـﻰ ﺍﻷﲰـﺎﺀ ﻭﺍﻟـﺼﻔﺎﺕ‬ ‫ﻭ"ﳊﲔ" ﺗﺸﺮﻓﻪ ﺑﺘﺠﻠﻲ ﺍﻟﺬﺍﺕ ﺍﳉﻠﻴﻠﺔ‪ ..‬ﺇﱃ ﻫﺬﺍ "ﺍﻵﻥ" ﻳﺬﻭﻕ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺸﺮﺏ‬ ‫ﻭﺍﻻﺣﺘﺮﺍﻕ‪ ،‬ﻓﻴﺄﺧﺬ ﻧﺼﻴﺒﻪ ﻣﻦ ﻓﺮﺟﺎﺕ ﺍﻷﺳﺘﺎﺭ ‪ ‬ﻭﺳ‪‬ـ ﹶﻘﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ‪‬ﺑﻬ‪‬ـ ‪‬ﻢ ﺷ‪‬ـﺮ‪‬ﺍﺑ‪‬ﺎ‬ ‫ﹶﻃﻬ‪‬ﻮﺭ‪‬ﺍ‪) ‬ﺍﻹﻧﺴﺎﻥ‪ (٢١ :‬ﻭﻳﺴﺘﻤﺮ ﺍﻟﺒﺤﺚ ﻋﻦ "ﺍﳌﺰﻳﺪ" ﰲ ﻭﺩﻳﺎﻥ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻓﻜـﻞ‬ ‫ﻭﺍﺭﺩ ﺟﺪﻳﺪ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺼﺪﺭ ﻳﻔﺘﺢ ﻣﻨﺎﻓﺬ ﺍﺷﺘﻴﺎﻕ ﺟﺪﻳﺪﺓ‪ ..‬ﻭﺗﺴﻴﻞ ﺍﻷﻧﻮﺍﺭ‬ ‫ﻣﻦ ﻛﻞ ﻣﻨﻔﺬ ﻋﻠﻰ ﻋﲔ ﺍﻟﺴﺎﻟﻚ ﻭﻗﻠﺒﻪ ﻓﺘﻌﻤﻞ ﻣﺸﺎﻋﺮﻩ ﻭﻓﻜﺮﻩ ﻋﻤﻞ ﺍﳌﻜـﻮﻙ‬ ‫ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﻭﻗﻠﺒﻪ‪ ،‬ﻧﺎﺳﺠ ﹰﺔ ﳐﻤﻞ ﻣﻌﺮﻓﺘﻪ‪.‬‬ ‫ﻼ ﻟﻸﺯﻫﺎﺭ ﻛﻲ ﺗﺘﺤﻮﻝ ﻋﺴ ﹰ‬ ‫ﻧﻌﻢ‪ ،‬ﻛﻤﺎ ﻳﻔﺘﺢ ﺍﻟﻨﺤﻞ ﺳﺒﻴ ﹰ‬ ‫ﻼ ﰲ ﺧﻼﻳﺎﻫﺎ‪ ،‬ﻛﺬﻟﻚ‬ ‫ﺍﻟﺴﺎﻟﻚ ﳛﻤﻞ ﺃﺯﻫﺎﺭ ﲡﻠﻴﺎﺕ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﺇﱃ ﻗﻠﺒﻪ‪ ،‬ﻭﳝﺮﺭﻫﺎ ﻣﻦ ﺃﻧﺎﺑﻴﻖ‬ ‫‪٢٤٦‬‬


‫ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﺴﺪﻳﺪﺓ‪ ،‬ﺣﱴ ﻳﺸﻌﺮ ﻛﺄﻥ ﺃﻫﺪﺍﺑﻪ ﺗﺬﻫﺐ ﻭﺗﺘﻌﻠﻖ ﲝﺰﻡ ﻧﻮﺭ ﺍﻟـﺼﻔﺎﺕ‪..‬‬ ‫ﻓﲑﺩﺩ‪" :‬ﺍﻟﺬﺍﺕ"‪ ..‬ﻭﻳﻄﻠﻖ ﻋﻨﺎﻧﻪ ﻟﻠﺤﲑﺓ ﻭﺍﻟﺪﻫﺸﺔ‪.‬‬ ‫ﻳﻘﻮﻝ "ﺻﺎﺣﺐ ﻛﻠﺴﺘﺎﻥ" ﻭﻛﺄﻧﻪ ﻳﻌﺒ‪‬ﺮ ﻋﻦ ﺣﺎﻝ ﺍﻟـﺴﺎﻟﻚ ﺑـﲔ ﺍﻟﻨـﺎﺭ‬ ‫ﻭﺍﻟﺸﺮﺏ ﲟﻮﺳﻴﻘﻰ ﺍﻟﺪﻫﺸﺔ ﻭﺍﳊﲑﺓ‪:‬‬ ‫ﺩِﻳﺪ‪‬ﺍ ‪‬ﺭ ﻣِﻲ ‪‬ﻧﻤ‪‬ﺎﻳِﻲ ﻭ‪‬ﭘ ‪‬ﺮﻫِﻴ ‪‬ﺰ ﻣِﻴﻜﹸﲏ‬

‫)‪(١‬‬

‫ﺶ ﻣ‪‬ﺎ ﺗِﻴ ‪‬ﺰ ﻣِﻴ ﹸﻜﻨِﻲ‬ ‫ﺑ‪‬ﺎﺯ‪‬ﺍﺭ ِﺧ‪‬ﻮﺵ ﻭﺁ‪‬ﺗ ِ‬

‫ﹸﺃﺷ‪‬ﺎ ِﻫﺪ‪ ‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ‪‬ﻮﻯ ِﺑ ‪‬ﻐ‪‬ﻴ ِﺮ ‪‬ﻭﺳِﻴﹶﻠ ٍﺔ‬

‫ﺿﻞﱡ ﹶﻃﺮِﻳﻘﹰﺎ‬ ‫ﺤﻘﹸِﻨﻲ ‪‬ﺷ ﹾﺄ ﹲﻥ ﹶﺃ ِ‬ ‫ﹶﻓ‪‬ﻴ ﹾﻠ ‪‬‬

‫‪‬ﻳ ‪‬ﺆ ِّﺟ ‪‬ﺞ ﻧ‪‬ﺎﺭ‪‬ﺍ ﹸﺛﻢ‪ ‬ﻳ‪ ‬ﹾﻄ ِﻔﻰ ِﺑ ‪‬ﺮ ‪‬ﺷ ٍﺔ‬

‫ﺤ ‪‬ﺮﹰﻗﺎ ‪‬ﻭ ﹶﻏﺮِﻳﻘﹰﺎ‬ ‫ِﻟﺬﹶﺍ ‪‬ﻙ ‪‬ﺗﺮ‪‬ﺍِﻧﻲ ﻣ‪ ‬‬

‫ﻭﻳﻘﻮﻝ "ﺇﲰﺎﻋﻴﻞ ﺣﻘﻲ ﺍﻟﱪﻭﺳﻮﻱ"‪:‬‬ ‫ﹶﺍ ‪‬ﺯ ) ‪‬ﺳ ﹶﻘﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ( ‪‬ﺟ ‪‬ﻤﻠﹶﻪ ﺍ‪‬ﺑﺮ‪‬ﺍﺭ ‪‬ﻣﺴ‪‬ﺖ‬ ‫‪‬ﺩ ‪‬ﺭ ‪‬ﺟﻤ‪‬ﺎ ِﻝ ﻻ َ‪‬ﻳﺰ‪‬ﺍِﻟﻲ ‪‬ﻫ ﹾﻔﺖ‪ ‬ﻭ‪‬ﭘﻨ ‪‬ﺞ ‪‬ﻭ ‪‬ﭼﺎ ‪‬ﺭ ‪‬ﻣﺴ‪‬ﺖ‬ ‫"ﺍﻧﻈﺮ ﻭﺷﺎﻫﺪ ﻓﻘﺪ ﺳﺤﺮ " ‪‬ﺳ ﹶﻘﻴ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ " ﺍﻷﺑﺮﺍﺭ ﻗﺎﻃﺒﺔ‪ ،‬ﺍﻟﺴﺒﻌﺔ ﻭﺍﳋﻤـﺴﺔ‬ ‫ﻭﺍﻷﺭﺑﻌﺔ ﻛﻠﻬﻢ ﻧﺸﺎﻭﻯ ﻣﻦ ﺫﻟﻚ ﺍﳉﻤﺎﻝ ﺍﻟﻼﻳﺰﺍﱄ"‪ .‬ﻭﻗﺪ ﺃﻇﻬـﺮﻫﻢ ﺍﻟﱪﻭﺳـﻮﻱ‬ ‫ﺑﺒﻴﺎﻧﻪ ﺍﻟﺴﺎﺣﺮ ﺃ‪‬ﻢ ﳐﻤﻮﺭﻭﻥ ﺩﺍﺋﻤﹰﺎ‪ .‬ﻭﻫﺬﺍ ﻧﻈﺮ ﻣﻦ ﺯﺍﻭﻳﺔ ﺃﺧﺮﻯ‪.‬‬ ‫ﻭﻟﻜﻦ ﺳﺎﻟﻚ ﺍﳊﻖ ﰲ ﺃﺛﻨﺎﺀ ﲡﻮﺍﻟﻪ ﰲ ﻭﺩﻳﺎﻥ ﺍﻟﺪﻫﺸﺔ ﻭﺍﳊﲑﺓ‪ ،‬ﺇﻥ ﱂ ﺗﻜﻦ‬ ‫ﻣﻮﺍﺯﻧﺔ ﺍﻟﻘﻠﺐ ﻣﻌ‪‬ﻴﺮﺓ ﺗﻌﻴﲑﹰﺍ ﻭﻓﻖ ﺍﻟﻌﺎﹶﻟﻤ‪‬ﲔ ﻣﻌﺎﹰ‪ ،‬ﻓﺈﻥ ﺍﻟ ‪‬‬ ‫ﺴﻜﺮ ﻭﺍﻟﻐﻴﺒﻮﺑﺔ‪ ،‬ﻭﹶﻓﻘﹾـ ‪‬ﺪ‬ ‫ﺍﳌﻮﺍﺯﻧﺔ ﻭﺍﻟﻄﻴﺶ ﻭﺑﺪﻭﺭﻩ ﺍﻟﻜﻼﻡ ﻭﺍﻟﺴﻠﻮﻙ ﺍﳌﺨﺎﻟﻒ ﻟـﺮﻭﺡ ﺍﻟـﺸﺮﻳﻌﺔ ﺃﻣـﺮ‬ ‫‪ (١‬ﺃﻱ‪" :‬ﲝﺴﻨﻚ ﺗﻐﺮﻳﲏ ﻭﺗﻄﻠﺐ ﻋﺼﻤﱵ ﻭﻧﺎﺭ ﺍﳍﻮﻯ ﺗﺬﻛﻲ ﻭﺗﺄﻣﺮ ﺑﺎﻟﺘﻘﻮﻯ" )ﻣﻦ ﺗﺮﲨـﺔ ﳏﻤـﺪ ﺍﻟﻔـﺮﺍﰐ‬ ‫"ﻛﻠﺴﺘﺎﻥ" ﺭﻭﺿﺔ ﺍﻟﻮﺭﺩ ‪ .(٩٣‬ﻛﻠﻴﺎﺕ ﺳﻌﺪﻱ‪ ،‬ﻗﺴﻢ ﺍﻟﻐﺰﻟﻴﺎﺕ‪ ،‬ﺍﻟﻐﺰﻝ ﺭﻗﻢ )‪ (٦٢٣‬ﺹ ‪ ٦٤٢‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ‬ ‫ﺑﺘﺤﻘﻴﻖ ﳏﻤﺪ ﻋﻠﻰ ﻓﺮﻭﻏﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﺳﺜﻬﺮ‪ ،‬ﻃﻬﺮﺍﻥ‪.‬‬

‫‪٢٤٧‬‬


‫ﺣﺘﻤﻲ‪ ...‬ﺃﻱ ﻋﻨﺪﻣﺎ ﲢﻠﹼﻖ ﺍﳌﺸﺎﻋﺮ ﰲ ﺃﺟﻮﺍﺀ ﺍﳊﺎﻝ ﻭﱂ ﻳﻜﻦ ﺍﳌﻨﻄﻖ ﻭﺍﶈﺎﻛﻤﺔ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﻣﺮﺗﺒﻄﺔ ﲟﺸﻜﺎﺓ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﱂ ﺗﻜﻦ ﺍﻟﺴﻴﺎﺣﺔ ﰲ ﻇﻞ ﺍﳊﻘﻴﻘﺔ ﺍﻷﲪﺪﻳﺔ ‪.‬‬ ‫ﻭﻣﺎ ﺃﲨﻞ ﻣﺎ ﻋﺒ‪‬ﺮ ﺍﳌﻼ ﺟﺎﻣﻲ ﻋﻦ ﺍﻟﺪﻫﺸﺔ ﻭﺍﳊﲑﺓ ﺑﻜﻼﻣﻪ ﺍﻟﺴﺎﺣﺮ ﺍﳌﻠﻔـﻊ‬ ‫ﺑﺎﳉﻤﺎﻝ ﻭﺍﻟﺼﺪﻕ‪:‬‬ ‫‪‬ﺯﻧ‪‬ﺎ ِﻥ ِﻣ ‪‬‬ ‫ﺼ ِﺮﻱ ‪‬ﺑ ‪‬ﻬ‪‬ﻨ ﹶﮕﺎﻡ ِﺟ ﹾﻠ ‪‬ﻮ ِﻩﺀ ﻳ‪‬ﻮﺳ‪‬ﻒ‬ ‫ﺖ ﺧ‪‬ﻮ ‪‬ﺩ ‪‬ﺑ‪‬ﺒﺮِﻳﺪ‪‬ﻧﺪ‬ ‫ﻱ ِﺑﻲ ﺧ‪‬ﻮ ِﺩﻱ ﹶﺍ ‪‬ﺯ ‪‬ﺩ ‪‬ﺳ ِ‬ ‫ِﺯ ﺭ‪‬ﻭ ِ‬ ‫‪‬ﻣﻘﹶﺮ ‪‬ﺭﺳ‪‬ﺖ ﻛِﻪ ﺩِﻝ ‪‬ﭘﺎﺭﻩ ‪‬ﭘﺎﺭﻩ ﻣِﻴ ﹶﻜ ‪‬ﺮ ‪‬ﺩﻧ‪‬ﺪ‬ ‫ﺍ ﹶﮔﺮ ‪‬ﺟﻤ‪‬ﺎ ِﻝ ﺗ‪‬ﻮﺍﹶﻯ ﻧ‪‬ﻮ ِﺭ ﺩِﻳﺪ‪‬ﻩ ِﻣﻲ ﺩِﻳﺪﻧﺪ‪،‬‬ ‫ِﺯ ﺧ‪‬ﻮﰊ ﺗ‪‬ﻮ ‪‬ﺑﻬ‪‬ﺮ ﺟ‪‬ﺎ ِﺣﻜﹶﺎ‪‬ﻳِﺘﻲ ِﻣﻲ ﹸﮔﻔﺘ‪‬ﻨﺪ‪،‬‬ ‫ﺼ ِﺮﻱ ﹸﻓﺴ‪‬ﺎﻧﻪ ِﺍﻱ ﺑ‪‬ﺎﺷ‪‬ﺪ‬ ‫ﻒ ِﻣ ‪‬‬ ‫ﺚ ﻳ‪‬ﻮﺳ‪ِ ‬‬ ‫‪‬ﺣﺪِﻳ ِ‬ ‫"ﺇﻥ ﻧﺴﺎﺀ ﻣﺼﺮ ﻋﻨﺪﻣﺎ ﺭﺃﻳﻦ ﲨﺎﻝ ﺳﻴﺪﻧﺎ ﻳﻮﺳﻒ ‪ ‬ﺃﻛﱪﻧ‪‬ﻪ ﻭﻏِﱭ ﻋـﻦ‬ ‫ﺃﻧﻔﺴﻬﻦ ﻭﻗﻄﹼﻌﻦ ﺃﻳﺪﻳﻬﻦ ﻣﻦ ﺍﳊﲑﺓ ﻭﺍﻟﺪﻫﺸﺔ‪ .‬ﻓﻠﻮ ﻛﻦ ﻗﺪ ﺭﺃﻳﻦ ﲨﺎﻟﻚ ﻳﺎ ﻧﻮﺭ‬ ‫ﻋﻴﲏ ﻭﻳﺎ ﺳﻴﺪﻱ‪ ،‬ﻟ ﹸﻜﻦ‪ ‬ﺃﻧـﺰﻟ ‪‬ﻦ ﺳﻜﺎﻛﻴﻨﻬﻦ ﺍﻟﱵ ﰲ ﺃﻳﺪﻳﻬﻦ ﻋﻠـﻰ ﻗﻠـﻮ‪‬ﻦ‪.‬‬ ‫ﻭﻳﻈﻞ ﲨﺎﻝ ﺳﻴﺪﻧﺎ ﻳﻮﺳﻒ ‪ ‬ﺧﺎﻓﺘﺎ ﻋﻨﺪﻣﺎ ﻳﺬﻛﺮ ﲨﺎﻟﻚ"‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺃﻧﻮﺍﻉ ﺍﳉﻤﺎﻝ ﻭﺍﳊﺴﻦ ﺍﻟﺪﻧﻴﻮﻳﺔ ‪-‬ﻭﻫﻲ ﻏﲑ ﺫﺍﺗﻴﺔ ﻭﻓﺎﻧﻴﺔ‪ -‬ﺗ‪‬ﻔﻘـﺪ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻘﻠﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻓﻜﻴﻒ ﲟﺸﺎﻫﺪﺓ ﻭﻣﻜﺎﺷﻔﺔ ﲨﺎﻝ ﺫﺍﺕ ﺟﻠﻴﻠـﺔ‪،‬‬ ‫ﺍﻟﺬﻱ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳉﻤﺎﻝ ﻭﺍﻟﻜﻤﺎﻝ ﻣﺎ ﻫﻲ ﺇ ﹼﻻ ﻇﻼﻝ ﻇﻼﻝ ﲨﺎﻟﻪ ﻭﻛﻤﺎﻟﻪ ﺍﳌﻘﺪﺱ‬ ‫ﺍﳌﺘﺤﺠﺐ ﺑﺴﺒﻌﲔ ﺃﻟﻒ ﺣﺠﺎﺏ‪ .‬ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﺇﺩﺭﺍﻙ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﲑﺓ ﻭﺍﻟﺪﻫﺸﺔ ﻻ‬ ‫ﻳﺘﻴﺴ‪‬ﺮ ﺇ ﹼﻻ ﺑﺼﻌﻮﺑﺔ ﺑﺎﻟﻐﺔ ﻋﻠﻰ ﺃﻣﺜﺎﻟﻨﺎ ﻣﻦ ﺍﻟﻔﺎﻧﲔ‪.‬‬ ‫‪٢٤٨‬‬


‫ﺇﻥ ﺭﺟﺎﻝ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺧﺪﻣﺔ ﺍﻻﳝﺎﻥ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻭﺿﻌﻬﻢ ﺟﺎﻧﺒﹰﺎ ﲨﻴﻊ‬ ‫ﺃﺫﻭﺍﻗﻬﻢ‪ ،‬ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﺍﳉﺴﻤﺎﻧﻴﺔ ﻭﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‪ ،‬ﺑﻌﻴـﺪﹰﺍ ﻋـﻦ ﺍﻷﻧﻈـﺎﺭ‬ ‫ﻭﺍﻷﲰﺎﻉ‪ ،‬ﻭﺗﻮﺟﻬﻬﻢ ﳌﺸﺎﻫﺪﺓ ﺟﻠﻮﺍﺕ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴـﺔ ﰲ ﻭﺟـﻪ ﺧـﺪﻣﺎ‪‬ﻢ‬ ‫ﺍﻹﳝﺎﻧﻴﺔ‪ ..‬ﻓﻴﺰﺧﺮﻭﻥ ﺣﲑ ﹰﺓ ﻭﺇﻋﺠﺎﺑﹰﺎ‪ ..‬ﻭﻛﺬﺍ ‪‬ﺗ‪‬ﻨ ﹼﻘﻠﻬﻢ ﺑﲔ ﻭﺍﺟﺒـﺎ‪‬ﻢ ﺍﻹﳝﺎﻧﻴـﺔ‬ ‫ﻭﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺍﻧﻐﻼﻗﻬﻢ ‪ -‬ﺇﱃ ﺣﺪ ‪ -‬ﻋﻦ ﻛﻞ ﻣﺎ ﻫﻮ ﺧﺎﺭﺝ ﻋﻦ ﺩﻋﻮ‪‬ﻢ‪،‬‬ ‫ﺴ ‪‬ﻤ‪‬ﻨﺎ" ﺍﳋﺎﺻﺔ ﳉﻨﻮﺩ ﺍﻟﻨﻮﺭ‪.‬‬ ‫ﺤﻦ‪ ‬ﹶﻗ ‪‬‬ ‫ﻣﺎ ﻫﻮ ﺇ ﹼﻻ ﻣﻮﻫﺒﺔ ﺣﲑﺓ ﺧﺎﺻﺔ ﻣﻦ ﺧﺰﻳﻨﺔ "‪‬ﻧ ‪‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺍﺟﻌﻞ ﰲ ﻗﻠﱯ ﻧﻮﺭﹰﺍ ﻭﰲ ﻟﺴﺎﱐ ﻧﻮﺭﹰﺍ ﻭﰲ ﺑﺼﺮﻱ ﻧﻮﺭﹰﺍ ﻭﰲ ﲰﻌﻲ‬ ‫ﻧﻮﺭﹰﺍ ﻭﻋﻦ ﳝﻴﲏ ﻧﻮﺭﹰﺍ ﻭﻣﻦ ﺧﻠﻔﻲ ﻧﻮﺭﹰﺍ ﻭﻣﻦ ﺃﻣﺎﻣﻲ ﻧﻮﺭﹰﺍ ﻭﺍﺟﻌﻞ ﻣﻦ‬ ‫ﻓﻮﻗﻲ ﻧﻮﺭﹰﺍ ﻭﻣﻦ ﲢﱵ ﻧﻮﺭﹰﺍ ﻭﺻ ﹼﻞ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﻣﻦ ﺃﺭﺳﻠﺘﻪ ﻧﻮﺭﹰﺍ‬ ‫ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪.‬‬

‫‪٢٤٩‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫"ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ" ﻳﺪﺧﻼﻥ ﰲ ﻣﺪﺍﺭ ﺣﻴﺎﺓ ﺃﻱ ﺇﻧﺴﺎﻥ ﰲ ﺃﻱ ﻣﺴﺘﻮﻯ ﻛﺎﻥ‬ ‫ﻭﺑﺄﺑﻌﺎﺩ ﳐﺘﻠﻔﺔ ﻭﻳﺴﺘﺤﻮﺫﺍﻥ ﻋﻠﻴﻪ‪ ،‬ﻳﺘﻌﻠﻘﺎﻥ ﺑﻜﻞ ﻓﺮﺩ ﳛﻴﺎ ﺑـﺸﻌﻮﺭ ﻣﺴﺘـﺸﻌﺮﹰﺍ‬ ‫ﺑﺎﳊﻴﺎﺓ‪.‬‬ ‫ﺍﻟﻘﺒﺾ ﺃﻭ ﺍﻻﻧﻘﺒﺎﺽ ﻫﻮ ﺍﻻﻧﻄﻮﺍﺀ ﻭﺍﻻﻧﻜﻤﺎﺵ‪ ،‬ﻭﺣﺎﻟﺔ ﺍﻧﺘﺰﺍﻉ ﺍﻟـﺮﻭﺡ‪ ،‬ﺃﻭ‬ ‫ﺍﻧﻘﻄﺎﻉ ﺍﻟﻔﻴﻮﺽ ﺍﳌﻌﻨﻮﻳﺔ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﺍﺭﲣﺎﺀ ﻋﻼﻗﺘﻪ ﺍﻟﻮﺛﻴﻘﺔ ﻣﻊ ﻣﻨﺒـﻊ ﺍﻟﻔـﻴﺾ‬ ‫ﺍﻷﺑﺪﻱ ﳌﺎ ﰲ ﻣﺎﻫﻴﺘﻪ ﻣﻦ ﺛﻐﺮﺍﺕ ﻭﺑﻘﺎﺅﻩ ﰲ ﻓﺮﺍﻍ ﺇﱃ ﺣ ‪‬ﺪ ﻣﺎ ﰲ ﺣﲔ ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﺭﺍﺑﻄﺘﻪ ﻭﺛﻴﻘﺔ ﻣﻌﻪ‪.‬‬ ‫ﺃﻣﺎ "ﺍﻟﺒﺴﻂ"‪ ،‬ﻓﻬﻮ ﻣﺪ‪ ،‬ﺍﻧﻔﺘﺎﺡ‪ ،‬ﻋﺮﺽ‪ ،‬ﺗﻮﺳﻊ‪ ،‬ﺍﻧـﺸﺮﺍﺡ ﻭﺍﺑﺘـﻬﺎﺝ‪ ،‬ﺃﻭ‬ ‫ﺍﺭﺗﻔﺎﻉ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻧﻘﻄﺔ ﻳﻜﻮﻥ ﻭﺳﻴﻠﺔ ﺭﲪﺔ ﰲ ﺍﻟﻮﺟﻮﺩ ﺇﱃ ﺣـﺪ ﺍﺳـﺘﻴﻌﺎﺑﻪ‬ ‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺗﻮﺳﻊ ﺍﻟﻘﻠﺐ ﻭﺍﻧﺸﺮﺍﺣﻪ‪ ،‬ﲰﻮ ﺍﻟﺬﻫﻦ ﺇﱃ ﺣﻴﺚ ﻳﺘﻤﻜﻦ ﻣﻦ ﺣﻞ ﺃﻛﱪ‬ ‫ﺍﳌﻌﻀﻼﺕ‪.‬‬ ‫ﻼ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻃﻮﺭ ﺇﺭﺍﺩﻱ‪ ،‬ﻭﻣﻨـﺰﻝ ﺃ ‪‬ﻭﱄ ﻭﻧﻘﻄﺔ ﺑﺪﺍﻳـﺔ‬ ‫ﺇﻥ ﻛ ﹰ‬ ‫ﻟﺴﺎﻟﻚ ﺍﳊﻖ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﻓﻬﻤﺎ ﻣﻌﺎﻣﻠﺔ ﺫﺍﺕ ﺃﺳﺮﺍﺭ ﰲ ﺍﳊﺪﻭﺩ ﺍﻟﻨﻬﺎﺋﻴﺔ‬ ‫ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ ﺍﻹﺭﺍﺩﻳﺔ‪ ،‬ﻓﺈﻣﺎ ﻳﻘﻄﻌﺎﻥ ﺍﻟﺴﺒﻴﻞ ﻋﻠﻰ ﺳﺎﻟﻚ ﺍﳊﻖ ﺃﻭ‬ ‫ﻳﺮﻓﻌﺎﻧﻪ ﻭﳛﻠﹼﻘﺎﻥ ﺑﻪ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻛﺎﻥ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻫﻮ ﺇﺣﺴﺎﺱ ﺑﺎﻟﻘﻠﻖ ﺃﻭ ﻧﺸﻮﺓ ﺃﻣـﻞ ﳑـﺎ‬ ‫‪٢٥٠‬‬


‫‪‬ﻳﺤ‪‬ﺐ ﺃﻭ ﻳ‪‬ﻜﺮ‪‬ﻩ ﻓﻴﻤﺎ ﳜﺺ ﺍﳌﺴﺘﻘﺒﻞ؛ ﻓﺎﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ‪ ،‬ﻧﺒﺾ ﺍﻟﻘﻠﺐ ﺑﺎﻟﻨﺸﻮﺓ‬ ‫ﺃﻭ ﺇﻧﻜﻤﺎﺷﻪ ﺑﺎﻟﻘﺴﻮﺓ ﻓﻴﻤﺎ ﳜﺺ ﺍﳊﺎﺿﺮ‪ ،‬ﺑﺘﺄﺛﲑ ﻣﻮﺟﺎﺕ ﺗﺮﺩ ﻋﻠﻴﻪ ﳐﺘﻠﻔـﺔ ﰲ‬ ‫ﺍﻟﻄﻮﻝ ﻭﺍﻟﻠﻮﻥ‪.‬‬ ‫ﺇﻥ ﻣﺎ ﻳﻔﻴﺪﻩ ﺍﻟﻘﺒﺾ ﳌﻦ ﳚﻮﻟﻮﻥ ﰲ ﺭﺑﻮﻉ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻳﻔﻴﺪﻩ ﺍﳋﻮﻑ ﻟﻠﺬﻳﻦ ﻫﻢ‬ ‫ﻣﺎ ﻳﺰﺍﻟﻮﻥ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻣﺎ ﻳﻔﻴﺪﻩ ﺍﻟﺒﺴﻂ ﻷﻭﻟﺌﻚ‪ ،‬ﻳﻔﻴﺪﻩ ﺍﻟﺮﺟﺎﺀ ﳍﺆﻻﺀ‪.‬‬ ‫ﷲ ‪‬ﻳﻘﹾـِﺒﺾ‪‬‬ ‫ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﺑﻴﺪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺳـﺒﺤﺎﻧﻪ ‪‬ﻭ‪‬ﺍ ُ‬ ‫‪‬ﻭ‪‬ﻳ‪‬ﺒﺴ‪‬ﻂﹸ‪) ‬ﺍﻟﺒﻘﺮﺓ‪ (٢٤٥ :‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﺘﺄﺛﲑ ﺍﻟﻨﺴﱯ ﻟﻺﺭﺍﺩﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﱵ ﳍﺎ‬ ‫ﻣﺎﻫﻴﺔ ﺍﻋﺘﺒﺎﺭﻳﺔ‪ .‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﰲ ﻗﺒﻀﺔ ﺗﺼﺮﻓﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻛﺬﻟﻚ ﻳﺪﻳﺮ‬ ‫ﻣﱴ ﻳﺸﺎﺀ‪ ،‬ﻭﻛﻴﻒ ﻳﺸﺎﺀ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻟﺴﻤﻮﺍﺕ ﺇﱃ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺣﺪﻳﺚ‬ ‫ﺻ‪‬ﺒ ‪‬ﻌ‪‬ﻴ ِﻦ ﻣِـ ‪‬ﻦ ﹶﺃﺻ‪‬ـﺎِﺑ ِﻊ‬ ‫ﺏ ‪‬ﺑﻨِﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ﹸﻛﱠﻠﻬ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ِﺇ ‪‬‬ ‫ﺍﻟﺮﺳﻮﻝ ‪ ‬ﻳﺬﻛﹼﺮ ‪‬ﺬﺍ‪ِ) :‬ﺇﻥﱠ ﹸﻗﻠﹸﻮ ‪‬‬ ‫)‪(١‬‬ ‫ﺼ ِّﺮﹸﻓ ‪‬ﻪ ‪‬ﺣ‪‬ﻴﺚﹸ ‪‬ﻳﺸ‪‬ﺎ ُﺀ(‪.‬‬ ‫ﺐ ﻭ‪‬ﺍ ِﺣ ٍﺪ ‪‬ﻳ ‪‬‬ ‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﹶﻛ ﹶﻘ ﹾﻠ ٍ‬ ‫ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻣﱴ ﺷﺎﺀ ﻳﻘﺒﺾ ﺍﻟﻘﻠﻮﺏ ﻗﺒﻀﹰﺎ ﻳﻐﺮﻗﻬﺎ ﰲ ﺣﺎﺟﺎﺕ ﺷﱴ ﺣﱴ‬ ‫ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺪﻓﻊ ﺗﻠﻚ ﺍﳊﺎﺟﺎﺕ ﻏﲑﻩ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﺫﺍ ﺷﺎﺀ ﻳﺒﺴﻄﻬﺎ ﳌﻦ ﻳﺮﻳﺪ ﺑﺴﻄﹰﺎ‬ ‫ﻭﺍﻫﺒﹰﺎ ﳍﻢ ﺍﻧﺸﺮﺍﺣﹰﺎ ﻻ ﻳﺸﻌﺮﻭﻥ ﻣﻌﻪ ﲝﺎﺟﺔ ﺇﱃ ﺃﺣﺪ‪.‬‬ ‫ﺍﻟﻘﺒﺾ ﺟﻼﱄ ﻭﺍﻟﺒﺴﻂ ﲨﺎﱄ‪ :‬ﻓﻔﻲ ﺃﺣﺪﳘﺎ ﺗﻈﻬﺮ ﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﱪﻳـﺎﺀ ﺑـﺴﺮ‬ ‫"ﺍﻟﻮﺍﺣﺪﻳﺔ"‪ ،‬ﻭﰲ ﺍﻵﺧﺮ ﺗﺘﺒﲔ ﺍﻟﺮﲪﺔ ﻭﲡﻠﻲ ﺍﻟﺘﻨـﺰﻝ‪ .‬ﻓﻔﻲ ﺃﺣـﺪﳘﺎ ﺍﻗـﺸﻌﺮﺍﺭ‬ ‫ﺍﻷﺑﺪﺍﻥ ﺃﻣﺎﻡ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺗﺪﻳﺮ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﻛﺤﺒﺎﺕ ﺍﳌﺴﺒﺤﺔ ﻣـﻦ ﺍﻟـﺬﺭﺍﺕ ﺇﱃ‬ ‫ﺍ‪‬ﺮﺍﺕ؛ ﻭﰲ ﺍﻵﺧﺮ ﻧﻔﺤﺎﺕ "ﺍﻷُﻧﺲ" ﺗﻜﺮﻣﺔ ﻟﻸﺭﻭﺍﺡ ﺍﻟﻮﺟﻠﺔ ﻣﻦ ﺍﳊﲑﺓ ﻭﺍﻟﺪﻫﺸﺔ‬ ‫ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻌﻈﻤﺔ ﺍﻟﱵ ﺗﻮﺍﺿﻊ ﳍﺎ ﻛﻞ ﺷﻲﺀ ﻭﻫﺬﺍ ﺍﳉﱪﻭﺕ ﺍﻟﺬﻱ ﺫ ﹼﻝ ﻟﻪ ﻛﻞ ﺷﻲﺀ‪.‬‬ ‫‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﻘﺪﺭ ‪١٧‬؛ ﺍﺑﻦ ﻣﺎﺟﺔ‪ ،‬ﺍﻟﺪﻋﺎﺀ ‪٢‬؛ ﺍﳌﺴﻨﺪ ﻟﻼﻣﺎﻡ ﺃﲪﺪ ‪.١٦٨/٢‬‬

‫‪٢٥١‬‬


‫ﺑﻴﺪ ﺃﻥ ﻛﻞ ﺷﺨﺺ ﻻ ﻳﺸﻌﺮ ‪‬ﺬﺍ ﺍﻟﺘﺠﻠﻲ ﻭ‪‬ﺬﻩ ﺍﻟﺘﻜﺮﻣـﺔ ﰲ ﺍﳌـﺴﺘﻮﻯ‬ ‫ﻧﻔﺴﻪ‪ ،‬ﺫﻟﻚ ﻷﻥ ﲡﻠﻴﺎﺕ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﺗﺘﻨﺎﺳﺐ ﻃﺮﺩﻳﹰﺎ ﻣﻊ ﺳـﻌﺔ ﺻـﺪﺭ‬ ‫ﺍﻷﺷﺨﺎﺹ ﻭﺿﻴﻘﻬﺎ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﻣﺎ ﻳﺸﻌﺮ ﺑﻪ ﺷﺨﺺ ﻋﺎﻣﻲ ﻣﻦ ﺿﻴﻖ ﺻﺪﺭﻩ ﺃﻭ‬ ‫ﺍﻧﺸﺮﺍﺡ ﻗﻠﺒﻪ‪ ،‬ﻟﻴﺲ ﻛﻤﺎ ﻳﺸﻌﺮ ﺑﻪ ﺫﻭ ﺍﻟﻘﻠﺐ ﺍﻟﻴﻘﻆ ﺍﳌﺘﻔﺘﺢ ﺇﱃ ﺍﳌﺎﻭﺭﺍﺀ ﺍﳌﺘـﺮﻉ‬ ‫ﺑﺎﻻﻧﻔﻌﺎﻝ ﻭﺍﳋﺸﻴﺔ‪ ،‬ﺍﳌﺸﺤﻮﻥ ﺑﺸﻌﻮﺭ ﺃﻧﻪ ﻳﺮﺍﻗﺐ ﻣﻦ ﻓﺮﺟﺔ ﺑـﺎﺏ‪ ،‬ﻓﻴﻌﺘﺮﻳـﻪ‬ ‫ﺍﻻﻧﺒﺴﺎﻁ ﻭﺍﻟﻨﺸﻮﺓ ﰲ ﻣﻮﺍﺿﻊ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻻﺿﻄﺮﺍﺏ ﰲ ﺃﺧﺮﻯ‪.‬‬ ‫ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﺃﻳﻀﹰﺎ ﻛﻜﻞ ﺷﻲﺀ ﲢﺖ ﺗﺼﺮﻑ ﺍﳋﺎﻟﻖ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻳﺘﻌﺎﻗﺒـﺎﻥ‬ ‫ﻛﺘﻌﺎﻗﺐ ﺍﻟﻠﻴﻞ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻨﻬﺎﺭ ﺍﻟﻠﻴﻞ‪ .‬ﻓﺈﻥ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ ‪ -‬ﻣـﻊ ﻣﻼﺣﻈـﺔ ﺃﻥ‬ ‫ﺍﻷﺳﺒﺎﺏ ﺷﺮﻁ ﻋﺎﺩﻱ ‪ -‬ﺗﻀﻴ‪‬ﻖ ﺷﺮﺍﺋﺢ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒـﺴﻂ ﻭﺗﺒـﺴﻄﻬﺎ‪ ،‬ﺩﺍﻓﻌـ ﹰﺔ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺗﻮﺗﺮﺍﺕ ﻭﺍﻧﻘﺒﺎﺿﺎﺕ ﺃﻭ ‪‬ﻴﺠﻪ ﺑﺎﻷﻓﺮﺍﺡ ﻭﺍﳌﺴﺮﺍﺕ‪ .‬ﻧﻌﻢ‪ ،‬ﺍﻹﻧـﺴﺎﻥ‬ ‫ﺃﺣﻴﺎﻧﹰﺎ ﻳﻘﻄﻊ ﺷﺮﳛﺔ ﺯﻣﺎﻥ ﻭﺍﺳﻊ ﺟﺪﺍﹰ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻘﻊ ﰲ ﻗﺒﻀﺔ ﺍﻟﻘﺒﺾ‪ ،‬ﳛﻠﹼﻖ‬ ‫ﻛﺎﻟﻄﻴﻮﺭ ﰲ ﺍﳍﻮﺍﺀ‪ .‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﺃﺧﺮﻯ ﺗﻀﻴﻖ ﺣﺎﻻﺕ ﺍﻟﻘﺒﺾ ﻓﺘﺘﻮﺳﻊ ﺷﺮﺍﺋﺢ ﺍﻟﻘﺒﺾ‬ ‫ﺣﱴ ﻟﻜﺄﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺘﺪﺣﺮﺝ ﻣﻦ ﻓﺮﺍﻍ ﺇﱃ ﻓﺮﺍﻍ‪ .‬ﻓﻴﺘﻜﺪﺭ ﺍﻟـﺮﻭﺡ ﻭﻳﻨﻜﻔـﺊ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬ ‫ﻛﻤﺎ ﺃﻥ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻋﻄﺎﺀ ﺍﳌﻘﺎﻡ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﻫﺒﺔ ﺇﳍﻴﺔ‪ -‬ﺣﻘﻪ ﺃﺣﻴﺎﻧﺎﹰ‪،‬‬ ‫ﻳﻜﻮﻥ ﻭﺳﻴﻠﺔ ﻗﺒﺾ‪ ،‬ﻓﻜﺜﲑﹰﺍ ﻣﺎ ﺗﺄﰐ ﺍﻟﺬﻧﻮﺏ ﻣﺮﺍﻓﻘﺔ ﳊﺎﻝ ﺍﻟﻘﺒﺾ‪ .‬ﻭﻋﻠﻰ ﻫـﺬﺍ‬ ‫ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺣﺎﻟﺔ ﺍﻟﻘﺒﺾ ﻭﺳﻴﻠﺔ ﺇﻳﻘﺎﻅ ﻟﻠﻤﺆﻣﻦ ﻛﻞ ﺣﲔ‪ .‬ﻓﻼ ﺑﺪ ﻣﻦ ﺍﲣﺎﺫ‬ ‫ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻐﻔﻼﺕ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺑﺈﺯﺍﻟﺔ ﺍﻟﺬﻧﻮﺏ ﻭﺍﻵﺛﺎﻡ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﳊﺴﻨﺎﺕ‪ ،‬ﻭﺗﻮﺟﻴﻪ‬ ‫ﺑﺼﲑﺓ ﺍﻟﻘﻠﺐ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﱃ ﺍﻟﻐﻴﻮﺏ‪.‬‬ ‫ﰲ ﻣﻘﺎﺑﻞ ﺍﻟﻘﺒﺾ ﺍﻟﺬﻱ ﻳﺮﺩ ﻣﺼﺤﻮﺑﹰﺎ ﺑﻨﻐﻤﺎﺕ ﺍﻟﻌـﺪﻡ ﻭﺍﳊـﲑﺓ ﻭﺍﳍﻠـﻊ‬ ‫‪٢٥٢‬‬


‫ﻭﺍﻟﻼﺷﻲﺀ‪ ،‬ﻳﺘﺠﻠﻰ ﺍﻟﺒﺴﻂ ﺑﺄﺷﻜﺎﻝ ﺍﻟﻨﺸﻮﺓ ﻭﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﺸﻄﺤﺎﺕ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ‬ ‫ﻓﺎﻟﺒﺴﻂ ﺭﲟﺎ ﻳﻜﻮﻥ ﺳﺒﺒﹰﺎ ﻟﻼﳔﺪﺍﻉ ﻭﺍﻟﻀﻴﺎﻉ ﻟﻘﺴﻢ ﻣﻦ ﺍﻷﺭﻭﺍﺡ ﺍﳍﺰﻳﻠﺔ ﺍﻟﱵ ﱂ‬ ‫ﺗﺘﻔﺘﺢ ﺑﻌﺪ ﳌﺸﺎﻫﺪﺓ ﺍﻟﻐﻴﻮﺏ ﻭﱂ ﺗﻌﻴ‪‬ﺮ ﺃﺟﻬﺰ‪‬ﺎ ﻭﻓﻖ ﺍﳊﻴﺎﺓ ﺍﻷﺧﺮﻭﻳﺔ‪ .‬ﻭﻳﺼﺪﻕ‬ ‫ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺣﺎﻝ ﺍﻟﻘﺒﺾ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﲟﻘﺪﺍﺭ ﺍﻟﺒﺴﻂ ﺑﻼ ﺷﻚ؛ ﺫﻟـﻚ ﻷﻥ‬ ‫ﺍﳌﺘﻀﺎﻳﻖ ﺑﺎﻟﻘﺒﺾ ﻳﻘﻮﻝ ﻛﻞ ﺁﻥ ﺑﻮﺟﺪﺍﻧﻪ "ﻻ ﺗﺪﻋﲏ ﻳﺎ ﺇﳍﻲ ﻭﺷـﺄﱐ ﻓﺄﻧـﺎ ﻻ‬ ‫ﺃﺳﺘﻐﲎ ﻋﻨﻚ" ﻓﻴﺘﺠﺎﻭﺯ ﺟﻴﻮﺏ ﺍﳍﻮﻯ ﻛﻤﺎ ﲣﺘﺮﻕ ﺍﻷﺟﺴﺎﻡ ﺟﻴﻮﺏ ﺍﳍـﻮﺍﺀ‪.‬‬ ‫ﻓﻴﺘﻜﺎﻣﻞ ﺑﻌﻨﺎﻳﺘﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﳝﻜﻦ ﺃﻥ ﻳﺼﻞ ﰲ ﺗﻠﻚ ﺍﻟﱪﻫﺔ ﺍﻟﺰﻣﺎﻧﻴﺔ ﺍﻟﻘﺎﺳﻴﺔ ﺇﱃ ﻣﺎ‬ ‫ﻻ ﻳﻮﺻﻞ ﺇﻟﻴﻪ ﲝﺎﻝ ﺍﻟﺒﺴﻂ‪.‬‬ ‫ﻼ ﻣﻦ ﻓﺼﻮﻝ ﺍﻟﺘﻴﻘﻆ ﻟﻠﻨﺎﺱ ﺃﲨﻌﲔ ﻣﻘﺎﺑﻞ ﻣـﺎ‬ ‫ﻟﺬﺍ ﻋﺪ‪‬ﺕ ﺣﺎﻟﺔ ﺍﻟﻘﺒﺾ ﻓﺼ ﹰ‬ ‫ﰲ ﺣﺎﻟﺔ ﺍﻟﺒﺴﻂ ﻣﻦ ﻏﻔﻠﺔ ﻭﺗﺮﺍﺥ ﻟﺒﻌﺾ ﺍﻷﺭﻭﺍﺡ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻓﺎﻟﻘﺒﺾ ﺍﻟﺬﻱ ‪‬ﻳ ِﺮ ‪‬ﺩﻧﺎ ﻧﺘﻴﺠﺔ ﺗﻘﺼﲑﺍﺗﻨﺎ ﻭﻏﻔﻼﺗﻨﺎ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﻣﻘﺪﻣﺔ‬ ‫ﻟﺒﺴﻂ ﺁﺕ؛ ﻭﺍﻟﺒﺴﻂ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﺸﻄﺤﺎﺕ ﻭﺍﻟﺘﺮﺍﺧﻲ ﺭﲟﺎ ﻳﻜﻮﻥ ﺳـﺒﺒﹰﺎ‬ ‫ﻟﻘﺴﻢ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻘﺒﺾ ﺍﳌﻬﻠﻚ‪.‬‬ ‫ﻭﺍﳌﺆﻣﻦ ﺍﳊﻖ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻴ‪‬ﻢ ﻛﻞ ﺣﺎﻝ ﺿﻤﻦ ﺇﻃﺎﺭﻩ ﺍﳋـﺎﺹ ﻭﻳﻌـﺮﻑ‬ ‫ﻛﻴﻒ ﻳﺴﺘﺜﻤﺮﻩ‪.‬‬ ‫ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﲡﻠﻴﺎﻥ ﻣﻨﻪ ﺗﻌﺎﱃ ﻟﻠﻌﺎﺭﻑ‬ ‫ﻓﺎﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﻣﺪﻋﺎﺓ ﺷـﻜﺮ ﻟﻠﻌﺎﺭﻑ‪.‬‬ ‫ﺍﻟﹼﻠﻬﻢ ﺍﺷﺮﺡ ﺻﺪﻭﺭﻧﺎ ﻟﻺﺳﻼﻡ ﻭﺛﺒﺖ ﻗﻠﻮﺑﻨﺎ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪.‬‬ ‫ﻭﺻ ﹼﻞ ﻭﺳﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻔﺨﺎﻡ‪.‬‬ ‫‪٢٥٣‬‬


‫א‪‬א‪‬‬

‫‪‬‬

‫‪ ‬‬

‫ﺍﻟﻔﻘﺮ ﻫﻮ ﺍﻟﻌﻮﺯ‪ ،‬ﻋﺪﻡ ﺍﻟﺘﻤﻠﻚ ﳌﺎ ُﳛﺘﺎﺝ ﺇﻟﻴﻪ‪ .‬ﻭﻟﺪﻯ ﺃﺭﺑﺎﺑﻪ ﻫﻮ ﺍﻟﺘﺨﻠﻲ ﻗﻠﺒﹰﺎ‬ ‫ﻋﻦ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ‪ ،‬ﺳﻮﻯ ﺍﻟﺒﻘﺎﺀ ﺿﻤﻦ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﳌﻌﺒﻮﺩ‪ ،‬ﻭﺍﺳﺘـﺸﻌﺎﺭ‬ ‫ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﷲ ﻭﺣﺪﻩ ﻭﺍﻟﻌﻴﺶ ﰲ ﺷﻌﻮﺭ ﺍﻻﺳﺘﻐﻨﺎﺀ ﳓـﻮ ﺍﻟﻮﺟـﻮﺩ‪ .‬ﻓﺄﻫـﻞ‬ ‫ﺍﻟﺘﺼﻮﻑ ﻳﻔﻬﻤﻮﻥ ﺍﻟﻔﻘﺮ ﻫﻜﺬﺍ‪ .‬ﻓﻤﺜﻠﻤﺎ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻫﻮ ﲟﻌﲎ ﺍﻟﻔﻘـﺮ ﻟـﺪﻯ‬ ‫ﺍﻟﻨﺎﺱ ﺍﻟﺬﻱ ﻳﻌﲏ ﺍﳊﺎﺟﺔ ﻭﺍﻟﻌﻮﺯ‪ ،‬ﻓﻬﻮ ﻟﻴﺲ ﻛﺬﻟﻚ ﻋﺮﺽ ﺣﺎﺟﺎﺗﻪ ﺇﱃ ﺍﻟﻨﺎﺱ‬ ‫ﺑﺎﻟﺘﺴﻮﻝ‪.‬‬ ‫ﺍﻟﻔﻘﺮ ﻫﻮ ﺍﻟﺘﻮﺟﻪ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ ﺑﻘﻄﻊ ﺍﻟﻌﻼﻗﺔ ﻣﻊ ﻛﻞ ﻣﻮﺟﻮﺩ‬ ‫ﻏﲑ ﺫﺍﰐ‪ .‬ﻭﳍﺬﺍ ﻓﺒﻤﻘﺪﺍﺭ ﺗﺮﻙ ﺍﻹﻧﺴﺎﻥ ﲨﻴﻊ ﺍﻟﻔﺎﻧﻴﺎﺕ ﺍﻟﺰﺍﺋﻼﺕ ﻗﻠﺒﹰﺎ ﻭﻓﻨﺎﺋﻪ ﰲ‬ ‫)‪(١‬‬ ‫ﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﺬﺍﺕ ﺍﻷﳍﻴﺔ ﻳﺒﻠﻎ ﺍﻟﻔﻘﺮ ﻭﻳﺘﻘﻠﺪ ﺍﻟﻔﺨﺮ ﲟﻀﻤﻮﻥ "ﺍﻟﻔﻘﺮ ﻓﺨﺮﻱ"‪.‬‬ ‫ﻭﻗﺪ ‪‬ﻋﺒ‪‬ﺮ ﻋﻦ ﺍﻟﻔﻘﺮ ﰲ ﻗﻮﻝ ﻗﺪﺳﻲ ﺑﺄﻧﻪ ﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺇﱃ ﺑ‪‬ﻌ ٍﺪ ﻟﻺﳝﺎﻥ ﻭﺍﻹﺫﻋﺎﻥ‪،‬‬ ‫ﲤﺤﻰ ﲨﻴﻊ ﺍﻹﺭﺍﺩﺍﺕ ﻭﺍﳌﺸﻴﺌﺎﺕ ﻭﺍﻟﻘﻮﻯ ﻭﻻ ﻳﺒﻘﻰ ﺇ ﹼﻻ ﺣﻮﻝ ﺍﷲ ﻭﻗﻮﺗﻪ‪ ..‬ﻓﻠﻮ‬ ‫ﻣﻠﻚ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻣﻞﺀ ﺍﻷﺭﺽ ﺛﺮﻭﺓ ﻭﻏﲎ‪ ،‬ﻳﻔﺘﺮﺿﻬﺎ ﻛﻠﻬﺎ ﺧﻴﺎ ﹰﻻ ﻷ‪‬ﺎ ﺯﺍﺋﻔﺔ‬ ‫ﺯﺍﺋﻠﺔ‪ ،‬ﻓﻼ ﻳﺮﻯ ﺇ ﹼﻻ ﻫﻮ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻻ ﻳﺪﺭﻙ ﺇ ﹼﻻ ﻫﻮ‪ ،‬ﻭﻻ ﻳﻔﻜﺮ ﺑﺸﻲﺀ ﺇ ﹼﻻ ﻫﻮ‪،‬‬ ‫ﻭﻻ ﻳﺜﻖ ﺑﺄﺣﺪ ﺇ ﹼﻻ ﺑﻪ ﻣﺴﺘﺸﻌﺮﹰﺍ ﻋﺠﺰﻩ ﻭﻓﻘﺮﻩ ﻓﻼ ﻳﻠﺠﺄ ﺇ ﹼﻻ ﺇﻟﻴﻪ ﻭﻻ ﻳﺒﺎﱄ ﺑﻐﲑﻩ‬ ‫‪ (١‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻟﻠﻌﺠﻠﻮﱐ ‪.١١٣/٢‬‬

‫‪٢٥٤‬‬


‫ﻗﻂ‪ .‬ﻭﻣﺎ ﺃﲨﻞ ﻣﺎ ﻗﺎﻟﻪ ﺍﳌﺮﺣﻮﻡ "ﻧﺎﰊ"‪:‬‬ ‫ﻻ ﺗﺴﺘﺼﻐﺮﻥ ﺍﻟﻔﻘﺮ ﻳﺎ ﻧـﺎﰊ‬ ‫ﻓﺎﻟﻔﻘﺮ ﻣﺮﺁﺓ ﺻﻮﺭﺓ ﺍﻻﺳﺘﻐﻨﺎﺀ‪.‬‬ ‫ﻭﳌﻮﻻﻧﺎ ﺍﻟﺮﻭﻣﻲ‪:‬‬ ‫ﹶﺍﹾﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ ‪‬ﺟ ‪‬ﻮ ‪‬ﻫ ‪‬ﺮ ‪‬ﻭ ِﺳ ‪‬ﻮﻯ ﺍﹾﻟ ﹶﻔ ﹾﻘ ِﺮ ‪‬ﻋ ‪‬ﺮﺽ‪‬‬

‫ﻭ‪‬ﺍﹾﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ ِﺷﻔﹶﺎ ٌﺀ ‪‬ﻭ ِﺳ ‪‬ﻮﻯ ﺍﹾﻟ ﹶﻔ ﹾﻘ ِﺮ ‪‬ﻣ ‪‬ﺮﺽ‪‬‬

‫ﹶﺍﹾﻟ ‪‬ﻌـﺎﹶﻟﻢ‪ ‬ﹸﻛﻠﱡ ‪‬ﻪ ‪‬ﺳـ ‪‬ﺪﻯ ‪‬ﻭﻏﹸـﺮ‪‬ﻭ ‪‬ﺭ ﻭ‪‬ﺍﹾﻟ ﹶﻔ ﹾﻘ ‪‬ﺮ ِﻣـ ‪‬ﻦ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻢ ِﺳـﺮ‪ ‬ﻭ ﹶﻏ ‪‬ﺮﺽ‪‬‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻋﺎﺟﺰ ﻭﻓﻘﲑ ﻭﳏﺘﺎﺝ ﺣﱴ ﻟﻮﱂ ﳛﺪﺱ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﺑﺸﻌﻮﺭ ﺍﻹﳝﺎﻥ ﻋﺠﺰﻩ ﻭﻓﻘﺮﻩ ﻭﺍﺣﺘﻴﺎﺟﻪ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻟﺒﻴـﺎﻥ ﻭﺿـﻌﻪ‬ ‫ﺤﻤِﻴـﺪ‪‬‬ ‫ﷲ ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻐِﻨ ‪‬ﻲ ﺍﹾﻟ ‪‬‬ ‫ﷲ ﻭ‪‬ﺍ ُ‬ ‫ﺱ ﺃﹶﻧ‪‬ﺘ ‪‬ﻢ ﺍﹾﻟﻔﹸ ﹶﻘﺮ‪‬ﺍﺀ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫ﺍﻟﻄﺒﻴﻌﻲ ﻫﺬﺍ‪ :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫)ﻓﺎﻃﺮ‪ .(١٥ :‬ﻧﻌﻢ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻛﺎﻥ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﺗﺮﺟﻴﺤﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻘﺪﻳﺮﻩ‬ ‫ﻭﻣﺸﻴﺌﺘﻪ ﻷﺟﻞ ﺇﺧﺮﺍﺟﻪ ﻣﻦ "ﳑﻜﻦ ﺍﻟﻮﺟﻮﺩ" ﺇﱃ ﻧﻮﺭ ﺍﻟﻮﺟﻮﺩ ﻓﻬـﻮ ﳏﺘـﺎﺝ‬ ‫ﻛﺬﻟﻚ ﺇﱃ ﻓﻴﺾ ﻭﺟﻮﺩﻩ ﰲ ﻛﻞ ﳊﻈﺔ‪ ،‬ﻹﺩﺍﻣﺔ ﻭﺟﻮﺩﻩ‪.‬‬ ‫ﺇﻥ ﻓﻘﺮ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺣﺘﻴﺎﺟﻪ ﻟﻴﺲ ﺳﺒﺒﹰﺎ ﻟﺬﻟﹼﻪ‪ .‬ﺑﻞ ﻫﻮ ﻭﺳﻴﻠﺔ ﻟﻌﺰﺗﻪ ﲟﻘـﺪﺍﺭ‬ ‫ﺍﺳﺘﺸﻌﺎﺭﻩ ﺑﻔﻘﺮﻩ‪ .‬ﻷﻥ ﺍﻟﻔﻘﺮ ﻭﺍﳊﺎﺟﺔ ﺇﱃ ﺍﷲ ﻭﻫﻮ ﺍﻟﻐﲏ ﺍﳌﻄﻠﻖ‪ ،‬ﻫـﻮ ﺍﻟﻐـﲎ‬ ‫ﺑﻌﻴﻨﻪ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺘﺠﻪ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﺑﺸﻌﻮﺭﻩ ﺑﻨﻘﻄﱵ ﺍﻻﺳﺘﻨﺎﺩ ﻭﺍﻻﺳﺘﻤﺪﺍﺩ‬ ‫ﰲ ﻭﺟﺪﺍﻧﻪ ﻭﺍﻹﺣﺴﺎﺱ ‪‬ﻤﺎ‪ ،‬ﻓﻴﺒﻠﻎ ﺑﻨﺴﺒﺔ ﺍﺳﺘﺸﻌﺎﺭﻩ ﻫﺬﺍ ﺇﱃ ﺃﻥ ﻳﺪﺭﻙ" ﺃﻧـﻪ‬ ‫ﻟﻴﺲ ﳏﺘﺎﺟﹰﺎ ﺇﱃ ﺍﻟﻐﲑ"‪ .‬ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺑﻴﻨﻤﺎ ﻫﻮ ﻓﻘﲑ ﻛﻠﻴـﹰﺎ ﻻ ﻳـﺸﻌﺮ‬ ‫ﲝﺎﺟﺔ ﻷﻱ ﺃﺣﺪ ﻭﻻ ﻷﻱ ﺷﻲﺀ‪ .‬ﻭﻓﻘﲑ ﻛﻬﺬﺍ ﺃﻳﻀﹰﺎ ﻳﺪﺭﻙ ﺃﻥ ﻭﺟﻮﺩ ﻛﻞ ﺷﻲﺀ‬ ‫ﻭﻭﺟﻮﺩﻩ ﺃﻳﻀﺎﹰ‪ ،‬ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻳﻌ ‪‬ﺪ ﻛﻞ ﻣﺎ ﳝﻠﻜﻪ ﻫﻮ ﻣﺎ ﻫـﻮ ﺇ ﹼﻻ ﻇـﻼﻝ‬ ‫‪٢٥٥‬‬


‫ﺿﻴﺎﺀ ﻭﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺼﻞ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺇﱃ ﻫـﺬﺍ ﺍﳌـﺴﺘﻮﻯ‬ ‫ﻳﺴﻤﻰ ﺑـ "ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﷲ" ﻭﺑﻌﺪ ﺧﻄﻮﺗﲔ ﻫﻨﺎﻙ "ﺍﻟﺒﻘﺎﺀ ﺑﺎﷲ"‪ .‬ﻳﻘﻮﻝ ﺍﳌﺮﺣـﻮﻡ‬ ‫"ﺧﻴﺎﱄ"‪:‬‬ ‫ﻳﺘﺪﺛﺮﻭﻥ ﺍﻟﻔﻘﺮ‪...‬‬ ‫ﻭﻳﻔﺘﺨﺮﻭﻥ ‪‬ﺬﻩ ﺍﻟﺜﻴﺎﺏ‪...‬‬ ‫ﻭﻻ ﻳﺄ‪‬ﻮﻥ ﺑﺎﻟﺪﻳﺒﺎﺝ ﻭﺍﳊﺮﻳﺮ‪...‬‬ ‫ﺍﻟﻔﻘﺮ‪ ،‬ﺷﻌﺎﺭ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﺣﺎﻝ ﺍﻷﺻﻔﻴﺎﺀ‪ ،‬ﺃﺑﺮﺯ ﻋﻼﻣﺔ ﻋﻠﻰ ﳏﺒﺔ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪.‬‬ ‫ﺍﻟﻔﻘﺮ‪ ،‬ﺳ ‪‬ﺮ ﻳﻀﻌﻪ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﰲ ﻗﻠﻮﺏ ﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻓﺘ‪‬ﻌﻤ‪‬ﺮ ﺑﻨﻮﺭﻩ‪.‬‬ ‫ﺍﻟﻔﻘﺮ‪ ،‬ﻣﻔﺘﺎﺡ ﻧﻮﺭﺍﱐ ﻳﻔﺘﺢ ﺑﺼﲑﺓ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺧﺰﺍﺋﻦ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﺍﻟﱵ ﻻ‬ ‫ﻚ ﻫﺬﺍ ﺍﳌﻔﺘﺎﺡ ﻓﻬﻮ ﺃﻏﲎ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ﺗﻨﻔﺪ‪ ،‬ﻭ ‪‬ﻣﻦ ‪‬ﻣﹶﻠ ‪‬‬ ‫ﺍﻟﻔﻘﺮ‪ ،‬ﺑﺎﺏ ﺍﻟﻐﲎ‪ ،‬ﻓﺎﻟﺬﻳﻦ ﳝﺮﻭﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻳﺼﻠﻮﻥ ﻛﻨﻮﺯ "ﻣﺎﻟـﻚ‬ ‫ﺍﳌﻠﻚ" ﻓﻴﺠﺪﻭﻥ ﺍﻟﻔﻘﺮ ﻋﲔ ﺍﻟﻐﲎ‪ ،‬ﻭﳍﺬﺍ ﻳﺼﺢ ﺃﻥ ﻧﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺍﳉﻨﻴﺪ ﺍﻟﻐﲎ‬ ‫)‪(١‬‬ ‫ﻫﻮ ﺍﻟﻔﻘﺮ ﻗﺪ ﺑﻠﻎ ﺍﻟﻜﻤﺎﻝ‪.‬‬ ‫ﻧﻌﻢ ﻋﻨﺪﻣﺎ ﻳﻜﺘﻤﻞ ﺍﻻﻓﺘﻘﺎﺭ ﺇﱃ ﺍﷲ ﻳﻮﺻﻞ ﺇﱃ ﺍﻟﻐﲎ ﺍﳌﻄﻠﻖ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﻭﺻﻞ‬ ‫ﺇﱃ ﺍﻟﻐﲎ ﻓﻼ ﻳﺸﻌﺮ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﲝﺎﺟﺔ ﺇﱃ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻭﻟﻌﻞ ﻫﺬﺍ ﻳﻘـﺼﺪ‬ ‫ﺑﺎﳌﺜﻞ "ﺍﻟﻐﲎ ﻫﻮ ﻏﲎ ﺍﻟﻘﻠﺐ"‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺑﻠﻎ ﺇﱃ ﻫﺬﺍ ﺍﻟﻐﲎ ﻳﺼﺒﺢ ﻛﺄﻧﻪ ﻣﺎﻟﻚ ﻟﺒﻄﺎﻗﺔ ﺍﻻﻋﺘﻤـﺎﺩ‬ ‫ﺍﳌﻘﺒﻮﻟﺔ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻓﺎﻟﺬﻱ ﳝﻠﻚ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﺃﲰﺎﻝ ﺫﻱ ﺍﻷﺳـﺮﺍﺭ ﻟـﻴﺲ‬ ‫‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﻟﻠﻘﺸﲑﻱ ‪.٤١٨‬‬

‫‪٢٥٦‬‬


‫ﻱ‬ ‫ﺿﻌﻴﻔﹰﺎ ﻭﻻ ﻓﻘﲑﹰﺍ‪ .‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﳉﺪﻳﺪﺓ ﻳﺒﻴﻨﻬﺎ ﻛﻼﻡ ﻗﺪﱘ ﻧﺬﻛﺮﻩ ﻣﻦ ﺑﺎﺏ ﺃ ‪‬‬ ‫ﺷﻲﺀ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻌﺪﻡ‪:‬‬ ‫ﻣﻨﻪ ﺍﻟﻘﻮﺓ ﻓﻨﺤﻦ ﺃﻗﻮﻳﺎﺀ‬ ‫ﻭﺑﺎﲰﻪ ﳓﻦ ﻛﺮﻣﺎﺀ‬ ‫ﻧﺴﲑ ﻭﻧﺘﺨﻄﻰ ﺍﻟﺬﺭﻯ‬ ‫ﺗﺬﻟﻞ ﻟﻨﺎ ﺍﻟﺼﻌﺎﺏ‬ ‫ﺑﻼ ﻣﺎﻝ ﻓﻨﺤﻦ ﺃﺛﺮﻳﺎﺀ‬ ‫ﺑﻪ ﺃﺻﺒﺤﻨﺎ ﺃﻋﺰﺍﺀ‬ ‫ﺍﻟﺘﻔﻜﺮ ﻣﺴﻠﻜﻨﺎ‬ ‫)‪(١‬‬ ‫ﻛﻞ ﺭﻃﺐ ﻭﻳﺎﺑﺲ ﻋﺮﻓﺎﻥ ﻟﻨﺎ‬ ‫ﻚ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ‪ ،‬ﻋﻈﹸ ‪‬ﻢ ِﺣ ﹾﻠﻤ‪ ‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﺖ ﹶﻓﹶﻠ ‪‬‬ ‫ﺍﻟﹼﻠ ‪‬ﻬﻢ‪ ‬ﺗ ‪‬ﻢ ﻧ‪‬ﻮﺭ‪ ‬ﻙ ﹶﻓ ‪‬ﻬ ‪‬ﺪ‪‬ﻳ ‪‬‬ ‫ﺖ ﻓﻠﻚ ﺍﳊﻤﺪ‪،‬‬ ‫ﺖ ﻳﺪ‪‬ﻙ ﻓﺄﻋﻄﻴ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ‪ ،‬ﺑﺴﻄ ‪‬‬ ‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﺕ ﹶﻓﹶﻠ ‪‬‬ ‫ﹶﻓ ‪‬ﻐ ﹶﻔ ‪‬ﺮ ‪‬‬ ‫ﺭﺑﻨﺎ ﻭﺟﻬ‪‬ﻚ ﺃﻛﺮ ‪‬ﻡ ﺍﻟﻮﺟﻮﻩ ﻭﺟﺎﻫ‪‬ﻚ ﺃﻋﻈﻢ ﺍﳉﺎﻩ ﻭﻋﻄﻴﺘ‪‬ﻚ ﺃﻋﻈ ‪‬ﻢ‬ ‫ﻉ ﺭﺑ‪‬ﻨﺎ ﻓﺘ‪‬ﺸ ﹸﻜﺮ ﻭﺗ‪‬ﻌﺼﻰ ﻓﺘ‪‬ﻐﻔﺮ ﻭﺗ‪‬ﺠﻴﺐ ﺍﳌﻀﻄ ‪‬ﺮ‬ ‫ﺍﻟﻌﻄﻴﺔ ﻭﺃﻫﻨﺎﻫﺎ ﺗﻄﺎ ‪‬‬ ‫ﻭﺗ‪‬ﻜﺸﻒ ﺍﻟﻀ‪‬ﺮ ﻭﺗﺸﻔﻲ ﺍﻟﺴﻘﻴﻢ‪ ،‬ﻭﺻ ِّﻞ ﻭﺳِّﻠﻢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻭﺳﻴﺪ‬ ‫ﺍﻟﻌﺎﳌﲔ ﳏﻤﺪ ﺍﳍﺎﺩﻱ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ‬ ‫ﺍﳌﺨﻠِﺼﲔ ﺍﳌﺨﻠﹶﺼﲔ‪.‬‬ ‫‪ (١‬ﺍﳌﻀﺮﺏ ﺍﳌﻜﺴﻮﺭ ﻟﻼﺳﺘﺎﺫ ﳏﻤﺪ ﻓﺘﺢ ﺍﷲ ﮔﻮﻟﻦ )ﺗﺮﻛﻲ( ‪.٤٥-٤٤‬‬

‫‪٢٥٧‬‬


٢٥٨


‫‪‬‬ ‫ﺗﻘﺪﱘ ‪٥ ..............................................................‬‬ ‫ﺍﻟﺘﺼﻮﻑ ‪١٣ .........................................................‬‬ ‫ﺍﻟﺘﺼﻮﻑ ﻣﻦ ﺣﻴﺚ ﺍﳌﻨﺸﺄ ‪١٩ ..........................................‬‬ ‫ﺍﻟﺼﻮ ﰲ ‪٢٥ ..........................................................‬‬ ‫ﺍﻟﺘﻮﺑﺔ ‪ ،‬ﺍﻹﻧﺎﺑﺔ ‪ ،‬ﺍﻷﻭﺑﺔ ‪٣٢ ............................................‬‬ ‫ﺍﶈﺎﺳﺒﺔ ‪٣٨ ...........................................................‬‬ ‫ﺍﻟﺘﻔﻜﺮ ‪٤٣ ...........................................................‬‬ ‫ﺍﻟﻔﺮﺍﺭ ﻭ ﺍﻻﻋﺘﺼﺎﻡ ‪٤٨ .................................................‬‬ ‫ﺍﳋﻠﻮﺓ ﻭ ﺍﻟﻌﺰﻟﺔ ‪٥٣ ....................................................‬‬ ‫ﺍﳊﺎﻝ ﻭ ﺍﳌﻘﺎﻡ ‪٥٩ .....................................................‬‬ ‫ﺍﻟﻘﻠﺐ ‪٦٢ ............................................................‬‬ ‫ﺍﳊـﺰﻥ ‪٧٠ ..........................................................‬‬ ‫ﺍﳋﻮﻑ ﻭ ﺍﳋﺸﻴﺔ ‪٧٥ ..................................................‬‬ ‫ﺍﻟﺮﺟﺎﺀ ‪٨١ ...........................................................‬‬ ‫ﺍﻟﺰﻫﺪ ‪٨٦ ............................................................‬‬ ‫ﺍﻟﺘﻘﻮﻯ ‪٩٢ ...........................................................‬‬ ‫ﺍﻟﻮﺭﻉ ‪٩٨ ............................................................‬‬ ‫‪٢٥٩‬‬


‫ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﺍﻟﻌﺒﻮﺩﻳﺔ ‪ ،‬ﺍﻟﻌﺒﻮﺩﺓ ‪١٠٢........................................‬‬ ‫ﺍﳌﺮﺍﻗﺒﺔ‪١٠٨...........................................................‬‬ ‫ﺍﻹﺧﻼﺹ ‪١١٢.......................................................‬‬ ‫ﺍﻻﺳﺘﻘﺎﻣﺔ ‪١١٦........................................................‬‬ ‫ﺍﻟﺘﻮﻛﻞ ‪ ،‬ﺍﻟﺘﺴﻠﻴﻢ ‪ ،‬ﺍﻟﺘﻔﻮﻳﺾ ‪ ،‬ﺍﻟﺜﻘﺔ ‪١٢١...............................‬‬ ‫ﳋﻠﹸﻖ ‪١٢٧...........................................................‬‬ ‫ﺍﹸ‬ ‫ﺍﻟﺘﻮﺍﺿﻊ ‪١٣٣.........................................................‬‬ ‫ﺍﻟﻔﺘﻮﺓ ‪١٤١...........................................................‬‬ ‫ﺍﻟﺼﺪﻕ‪١٤٥..........................................................‬‬ ‫ﺍﳊﻴـﺎﺀ ‪١٥٢.........................................................‬‬ ‫ﺍﻟﺸﻜﺮ ‪١٥٨..........................................................‬‬ ‫ﺍﻟﺼﱪ ‪١٦٤...........................................................‬‬ ‫ﺍﻟﺮﺿﺎ ‪١٧١...........................................................‬‬ ‫ﺍﻻ ﻧﺒﺴﺎﻁ ‪١٨٥.......................................................‬‬ ‫ﺍﻟﻘﺼﺪ ﻭ ﺍﻟﻌﺰﻡ ‪١٨٨...................................................‬‬ ‫ﺍﻹﺭﺍﺩﺓ‪ ،‬ﺍﳌﺮﻳﺪ‪ ،‬ﺍﳌﺮﺍﺩ ‪١٩٢.............................................‬‬ ‫ﺍﻟﻴﻘﲔ ‪١٩٦...........................................................‬‬ ‫ﺍﻟﺬﻛﺮ ‪٢٠١...........................................................‬‬ ‫ﺍﻹﺣﺴﺎﻥ ‪٢٠٧........................................................‬‬ ‫ﺍﻟﺒﺼﲑﺓ ﻭ ﺍﻟﻔﺮﺍﺳﺔ ‪٢١١................................................‬‬ ‫‪٢٦٠‬‬


‫ﺍﻟﺴﻜﻴﻨﺔ ﻭ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺃﻭ ﺍﻻﻃﻤﺌﻨﺎﻥ ‪٢١٥..................................‬‬ ‫ﺍﻟﻘﺮﺏ ﻭ ﺍﻟﺒﻌﺪ ‪٢١٩...................................................‬‬ ‫ﺍﳌﻌﺮﻓﺔ ‪٢٢٣...........................................................‬‬ ‫ﺍﶈﺒﺔ ‪٢٢٨............................................................‬‬ ‫ﺍﻟﻌﺸﻖ ‪٢٣٣..........................................................‬‬ ‫ﺍﻟﺸﻮﻕ ﻭ ﺍﻻﺷﺘﻴﺎﻕ ‪٢٣٧...............................................‬‬ ‫ﺍﳉﺬﺑﺔ ﻭ ﺍﻻﳒﺬﺍﺏ ‪٢٤١...............................................‬‬ ‫ﺍﻟﺪﻫﺸﺔ ﻭ ﺍﳊﲑﺓ ‪٢٤٦.................................................‬‬ ‫ﺍﻟﻘﺒﺾ ﻭ ﺍﻟﺒﺴﻂ ‪٢٥٠.................................................‬‬ ‫ﺍﻟﻔﻘﺮ ﻭ ﺍﻟﻐﲎ‪٢٥٤.....................................................‬‬

‫‪٢٦١‬‬


‫‪‬‬ ‫‪‬א‪‬א‪‬א‪ ‬‬ ‫‪ .١‬ﺍﻟﻨﻮﺭ ﺍﳋﺎﻟﺪ ﳏﻤﺪ ‪ ‬ﻣﻔﺨﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ )ﳎﻠﺪﺍﻥ(‬ ‫‪ .٢‬ﺳﻠﺴﻠﺔ ﺍﻟﻨﻮﺭ ﺍﳋﺎﻟﺪ )‪ ٧‬ﺃﺟﺰﺍﺀ(‬ ‫‪ .٣‬ﺍﻟﻘﺪﺭ ﰲ ﺿﻮﺀ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬ ‫‪ .٤‬ﺃﺳﺌﻠﺔ ﺍﻟﻌﺼﺮ ﺍﶈﻴ‪‬ﺮﺓ‬ ‫‪ .٥‬ﺭﻭﺡ ﺍﳉﻬﺎﺩ ﻭﺣﻘﻴﻘﺘﻪ ﰲ ﺍﻻﺳﻼﻡ‬ ‫‪ .٦‬ﻃﺮﻕ ﺍﻻﺭﺷﺎﺩ ﰲ ﺍﻟﻔﻜﺮ ﻭﺍﳊﻴﺎﺓ‬ ‫‪ .٧‬ﺃﺿﻮﺍﺀ ﻗﺮﺁﻧﻴﺔ ﰲ ﲰﺎﺀ ﺍﻟﻮﺟﺪﺍﻥ‬ ‫‪ .٨‬ﺍﳌﻮﺍﺯﻳﻦ ﺍﻭ ﺃﺿﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ‬ ‫‪ .٩‬ﺗﺮﺍﻧﻴﻢ ﺭﻭﺡ ﻭﺃﺷﺠﺎﻥ ﻗﻠﺐ‬ ‫‪ .١٠‬ﻭﳓﻦ ﻧﻘﻴﻢ ﺻﺮﺡ ﺍﻟﺮﻭﺡ‬ ‫‪ .١١‬ﺣﻘﻴﻘﺔ ﺍﳋﻠﻖ ﻭﻧﻈﺮﻳﺔ ﺍﻟﺘﻄﻮﺭ‬ ‫‪ .١٢‬ﺍﻟﺘﻼﻝ ﺍﻟﺰﻣﺮﺩﻳﺔ ﳓﻮ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ‬ ‫‪ .١٣‬ﻭﳓﻦ ﻧﺒﲏ ﺣﻀﺎﺭﺗﻨﺎ‬ ‫‪ .١٤‬ﻣﻼﻣﺢ ﺍﳉﻴﻞ ﺍﳌﺮﺗﻘﺐ‬ ‫‪www.ar.fgulen.com‬‬


1334314641